TRAINING  WORLD 
CHRISTIANS 


GILBERT  LOVELAND 


JUL  SO  1921 


BV  2090  .L7  1921 
Loveland,  Gilbert. 
Training  world  Christians 


TRAINING  WORLD 
CHRISTIANS 

A  Handbook  in  Missionary  Education 


GILBERT ''LOVELAND 


^V{  OF  P.^/;vJ?> 
JIJ-  ,a 


THE  METHODIST  BOOK  CONCERN 
NEW  YORK  CINCINNATI 


Copyright,  1921,  by 
GILBERT  LOVELAND 


Printed  in  the  United  States  of  America 


TO  MY  MOTHER  AND  FATHER 

WHO   EAKLY  TAUGHT  ME  THAT    ALL    MEN   ARE 
MY  BBOTHERS  AND   GOD   OUR  COMMON   FATHER 


CONTENTS 

CHAPTBB  FAQB 

Foreword 9 

I.  The  Human  Family  After  the  Great  War 11 

II.  Needed:  a  Generation  op  World  Christians 54 

III.  Changing  Human  Nature 83 

IV.  The  Church  School  Training  World  Christians..  101 

V.^Epficient  Missionary  Organization  in  the  Church 

School Ill 

VI.V^Imparting  Missionary  Knowledge 123 

VII.  Teaching  How  to  Pray 145 

VIII.  Training  in  Service 155 

IX.  Education  in  Money-Giving 164 

X.  Making  World  Christians  op  Girls  and  Boys  . . .  177 

XI.  Making  World  Christians  op  Adolescents 197 

XII.  Making  World  Christians  op  Adults 216 

Appendix 224 


LIST  OF  ILLUSTRATIONS 
The  Hope  op  the  World Frontispiece 

FACING  FAOB 

The  Missionary  Staircase 123 

A  Missionary  Program  in  an  Intermediate  Department.  134 

Teaching  How  to  Pray 145 

Training  in  Service 155 

Cheerful  Givers 164 


CHARTS  ON  ORGANIZATION 

In  the  Small  School 113 

In  the  Average  School 114 

In  the  Large  School 115 


FOREWORD 

There  are  many  books  on  missionary  education. 
Most  of  them  are  too  technical.  Nearly  all  of  them 
assume  that  the  reader  is  tremendously  interested  in 
missionary  education.  As  a  matter  of  fact  the  church 
has  yet  to  be  awakened  to  the  deep  meaning  of  mission- 
ary education. 

The  only  excuse  I  have  for  writing  this  book  is  the 
need  for  a  statement  about  missionary  education  which 
shall  make  the  reader  understand  its  tremendous  sig- 
nificance for  the  present  day — a  statement  that  shall 
be  simple,  concise,  and  abundant  in  practical  sugges- 
tions for  the  worker  who  is  dealing  with  the  actual 
problem.  I  lay  no  claim  to  any  originality  of  treat- 
ment or  of  content;  I  have  merely  tried  to  bring  the 
best  easily  within  the  reach  of  all. 

This  book  attempts,  then,  to  be  something  of  an 
argument  in  favor  of  missionary  education ;  to  present 
some  of  the  most  approved  methods  of  missionary  edu- 
cation together  with  the  large  principles  that  underlie 
them ;  and  to  indicate  some  of  the  most  usable  mate- 
rials. 

Gilbert  Loveland. 


CHAPTER   I 
THE  HUMAN  FAMILY  AFTER  THE  GREAT  WAR 

Section  1.    The  Human  Family  Portrait 

Nothing  permanent  except  change. — We  who  live  in 
the  first  decade  after  the  Great  War  have  a  bond  of 
sympathy  with  old  Heraclitus.  Heraclitus,  you  may 
remember,  was  the  ancient  Greek  who  was  so  struck 
with  the  constant  change  of  things  that  he  said, 
"Nothing  is  permanent  save  change."  His  famous  for- 
mula "Everything  is  in  flux"^  has  come  down  to  us 
from  the  day  when  he  uttered  it  five  centuries  before 
the  birth  of  Christ  as  the  standard  description  of  a 
world  that  is  constantly  changing.  Old  Heraclitus 
was  so  obsessed  by  the  thought  of  change  in  the  world 
that  he  said  to  his  pupils :  "You  cannot  step  into  the 
same  river  twice.  It  flows  on  and  is  a  new  river." 
Some  may  find  a  feeling  of  sympathy  even  with  that 
unfortunate  disciple  of  Heraclitus  whom  the  never- 
ceasing  change  of  the  world  drove  mad :  he  revised  his 
master's  words  by  saying,  "You  can't  even  step  into 
the  same  river  once."  There  is  no  need  of  our  going 
to  that  extreme,  but  certainly  we  to-day  live  in  "an 
hour  of  world  change  without  peer." 

A  panoramic  picture  of  the  human  scene. — So  little 
stability  there  is,  and  so  much  change,  that  you  cannot 
take  a  photograph  of  a  human  family  and  expect  it 
to  look  at  aU  like ,  the  original.     The  persons  to  be 

^  Yiivra  pet. 

11 


12  TRAINING   WORLD   CHRISTIANS 

photographed  are  living,  dynamic;  the  photograph  it- 
self will  be  rigid,  static.  Even  the  motion  picture, 
which  is  the  best  imitation  of  life,  is  made  up  of  a  series 
of  still  pictures  run  before  the  eye  so  quickly  as  to  give 
the  impression  of  life.  But,  granting  the  diflSculty  of 
making  a  portrait  of  the  human  family  that  will  en- 
tirely resemble  it,  it  is  nevertheless  worth  while  to  get 
a  sort  of  panoramic  picture  of  the  whole  human  scene. 
That  is  what  this  chapter  aims  to  do.  If  I  can  only 
take  you  to  some  high  place  and  make  you  look  upon 
all  the  peoples  of  the  world  with  understanding  and 
respect,  you  will  forgive  the  picture  for  its  incomplete- 
ness. Of  course  the  picture  must  be  impressionistic. 
Details  will  have  to  be  omitted;  but  if  you  will  look 
closely  enough,  you  will  see  at  least  the  varying  expres- 
sion on  the  faces  of  your  brothers  and  sisters ;  will  come 
to  know  a  little  of  their  problems,  their  hopes,  their 
disappointments;  will  gain  a  new  vision  of  what  the 
first  great  Christian  missionary  meant  when  he  said, 
"And  he  made  of  one  every  nation  of  men  to  dwell  on 
all  the  face  of  the  earth."^ 

Unrest  is  the  first  characteristic. — Looking,^  now,  at 
the  panoramic  picture  of  the  human  family,  we  are 
at  first  confused  and  can  make  of  it  neither  head  nor 
tail.  But  if  we  are  patient  and  look  steadily,  we 
begin  to  catch  the  drift  of  things.  One  great  dominat- 
ing fact  begins  to  stand  out  in  striking  contrast.  It  is 
the  fact  of  unrest. 

Think  of  a  map  of  Europe. 

Draw  a  line  from  the  Baltic  Sea  south  to  the  Adria- 
tic Sea.  Try  to  imagine  the  people  who  live  to  the  east 
of  that  imaginary  line  and  those  who  live  to  the  west 

»  Acts  17.  26. 

« For  the  most  vivid  discussion  of  this  subject  see  Basil  Mathews'  booklet  The 
jBuman  Scene. 


AFTER  THE  GREAT  WAR  13 

of  it.  Think  of  the  human  family  as  divided  in  two 
parts  by  an  extension  of  that  line.  Look  first  at  the 
conditions  of  unrest  to  the  west;  and  then  look  at  the 
state  of  confusion — yes,  of  actual  revolution — to  the 
east. 

Unrest  in  the  West. — What  are  the  causes  of  the  con- 
fusion so  noticeable  in  western  Europe,  England,  and 
America?  First,  of  course,  among  these  causes  is  the 
Great  War.  Nations  pitched  their  war  efiforts  to  a 
high  key  of  sacrificial  idealism.  The  Allies  and  asso- 
ciated powers  were  knit  together  by  a  common  purpose ; 
and  it  was  a  heroic  purpose.  Everybody  expected  that 
when  the  war  should  be  over,  the  same  idealism  that 
had  begun  to  flame  in  so  many  breasts  would  endure. 
Many  hopeful  things  were  said  about  the  effect  of  the 
war  upon  the  religious  thinking  of  the  peoples  engaged, 
but  the  outcome,  sadly  enough,  has  failed  to  fulfill 
those  hopes. 

No  such  wind  of  idealism  is  blowing  across  Europe  to-day 
as  when  the  peace  conference  opened;  there  are  no  such 
exaggerated  hopes  of  a  new  and  better  world,  no  such  pathetic 
faith  in  the  regenerative  results  of  war.  Perhaps  it  is  just 
as  well.  Less  attention  will  be  paid  to  words,  less  effort  will 
be  made  to  soothe  with  fine  phrases.  There  may  be  more 
attention  given  to  the  desires  of  peoples  and  less  to  the 
schemes  of  governments.* 

Walter  Lippman^  reports  a  conversation  he  had  with 
a  famous  Italian  scholar  soon  after  the  signing  of  the 
armistice.  The  news  that  day  was  bad.  There  had  been 
outbreaks  on  the  Dalmatian  coast  and  quarrels  be- 
tween the  Czechs  and  Poles ;  the  British  elections  were 
at  the  bottom  of  their  deepest  depression;  inspiration 

«  Nation,  August  14,  1920. 

■  The  Political  Scene,  pages  iz-x. 


14  TRAINING  WORLD  CHRISTIANS 

raged  in  the  French  press.    Said  this  Italian  scholar, 
shaking  his  head  sympathetically : 

This  is  our  old  Europe,  and  you  Americans  must  not  be  sur- 
prised. We  tiave  had  our  American  phase,  but  that  is  over 
now  that  the  war  is  finished.  We  have  been  through  a  fright- 
ful illness  and  thought  we  were  going  to  die.  Our  minds 
turned  in  those  days  to  higher  things;  and  along  came  the 
Americans  with  a  perfect  bedside  manner,  entrancing  self- 
confidence,  the  strength  of  youth,  and  a  gospel  of  the  simple 
life.  We  made  good  resolutions,  as  sick  poets  do.  We  swore 
that  if  we  got  well  this  time,  we  would  stay  well.  You  know: 
no  more  city  life;  but  the  country,  a  cow,  rise  at  dawn,  to 
bed  early,  exercise,  fear  God,  and  listen  to  Woodrow  Wilson. 
It  was  sincere  at  the  time.  Then  Europe  recovered.  It  put 
off  going  to  the  country.  It  paid  a  visit  to  the  old  haunts, 
met  the  old  cronies,  and  felt  most  awfully  bored  with  the  ever- 
lasting morality  of  the  fourteen  commandments. 

This  is  a  fair  samplf  of  the  moral  let-down  that  oc- 
curred soon  after  the  signing  of  the  armistice.  Well 
did  Clemenceau  know  what  he  was  saying  when  he 
spoke  these  trenchant  words :  "Gentlemen,  our  difficult 
time  is  just  approaching.  It  is  harder  to  win  peace 
than  to  win  war!"^ 

Another  cause  making  for  unrest  is  the  deep  dissat- 
isfaction of  lahor.  Labor  "is  in  rebellion :  partly  driven 
by  a  desire  to  break  the  existing  order,  defiant  of  con- 
sequences; partly  moved  by  a  determination  to  secure 
command  of  commodities,  yet  dominantly  stirred  by  a 
vision  of  a  new  social  order."^  Ambassador  Geddes, 
speaking  at  commencement  at  George  Washington  Uni- 
versity, put  the  negative  aspect  of  this  vision  in  em- 
phatic language:  "A  realization  of  the  aimlessness  of 
life  lived  to  labor  and  to  die,  having  achieved  nothing 


•  "The  war  did  not  reveal  itself  as  a  spiritualizing  force."     For  an  excellent 
statement  of  this  thesis  see  Tyler  Dennett's  A  Better  World,  pages  90ff. 
'  TAe  Human  Scene,  Mathews;  by  permiaaion  of  Oxford  University  Press. 


AFTER  THE  GREAT  WAR  15 

but  avoidance  of  starvation  and  the  birth  of  children 
also  doomed  to  the  weary  treadmill,  has  seized  the 
minds  of  millions."^ 

Perhaps  another  great  cause  of  unrest  is  the  wide- 
spread impatience  with  existing  moral  standards.  This 
impatience  is  no  doubt  largely  due  to  the  emancipa- 
tion of  spirit  occasioned  by  the  war.  Women  disdain 
the  domination  of  men  and  seek  an  equal  footing  in 
life,  liberty,  and  the  pursuit  of  happiness.  Freemen, 
scenting  autocracy  in  the  church,  insist  that  it  shall  be 
democratized  or  else  scrapped.  The  war  is  indeed  over 
so  far  as  the  actual  fighting  is  concerned,  but  it  has 
been  followed  by  the  perils  of  unsettled  peace  and  unsat- 
isfied ambition. 

There  is  dominant  in  our  world  to-day  a  drift  toward 
democracy.^  As  a  matter  of  fact,  it  is  not  altogether 
new.  It  wrecked  the  Holy  Alliance  and  will  wreck 
anything  else — even  a  League  of  Nations — which  does 
not  recognize  it.  And  it  accounts  for  a  great  deal  of 
the  unrest — this  growing  spirit  of  democracy. 

Unrest  and  actual  wreck  in  the  East. — So  much  for  the 
unrest  we  see  to  the  west  of  that  imaginary  line  drawn 
from  the  Baltic  to  the  Adriatic.  Now  look  at  the 
East.  There  the  situation  seems  much  more  alarming. 
Not  merely  unrest  but  actual  ruin  lies  before  our  eyes. 
Five  great  empires  are  broken  up.  Littered  over  cen- 
tral and  eastern  Europe  and  over  Asia  are  the  frag- 
ments of  the  German,  Austro-Hungarian,  Turkish, 
Russian,  and  Chinese  Empires.  In  all  these  the  old 
order  has  vanished.  How  great  is  the  ruin  may  be 
conceived  if  you  will  look  for  just  a  moment  at  China 
alone.     China  has  the  most  folks,  the  biggest  labor 


BLt/e,  June  17,  1920,  page  1128. 
»  A  Better  World,  Dennett,  page  62. 


16  TRAINING   WORLD    CHRISTIANS 

power,  the  highest  capacity  fop  leadership,  and  unpar- 
alleled natural  resources.  Yet  China  has  not  found 
herself.  Surely  "never  richer  freight  went  derelict  on 
the  waters  of  time." 

East  and  West. — Quite  different,  then,  is  the  situation 
in  the  East  from  that  in  the  West.  In  the  East  you  see 
half  the  human  race  (more  than  700,000,000)  dazed 
and  helpless  amid  the  debris  of  their  broken  empires. 
But  in  the  West  you  see  the  people  (mainly  English- 
speaking),  while  somewhat  agitated  and  unquiet,  still 
to  all  appearances  quite  fresh  after  the  war  and  hard 
at  work  rebuilding  what  they  so  ruthlessly  destroyed. 

A  new  note. — And  side  by  side  with  this  strange 
fact,  that  the  West  has  been  saved  for  a  mission  of 
helpfulness,  comes  the  new  and  significant  fact  in  his- 
tory: "The  principle  of  the  service  of  the  weaker  by 
the  stronger  is  formally  accepted  as  the  basis  of  the 
relation  of  our  people  with  those  of  Africa,  the  East, 
and  South  America.  .  .  .  The  root  principle  of  the 
historic  missionary  enterprise  has  been  solemnly  and 
responsibly  accepted  as  the  root  principle  of  govern- 
ment."^^  It  remains  for  us  to  see  that  that  principle 
shall  be  the  real  mainspring  of  government.  The 
whole  world  is  looking  to  the  West  for  leadership. 
But  the  action  of  our  people  abroad  cannot  be  on  a 
nobler  level  than  that  of  their  actions  at  home.  A 
stream  cannot  rise  higher  than  its  spring.  "If  we 
must  not  have  tyranny  in  the  Congo  or  the  Kameruns, 
we  dare  not  have  slums  in  Cardiff  or  Chicago." 

Unity  is  the  second  characteristic. — When  we  first 
looked  at  the  panoramic  jjortrait  of  the  human  family, 
there  was  so  much  confusion  that  we  could  not  make 
out  anything.    Then  we  began  to  see  the  fact  of  unrest 

"  The  Human  Scene,  Mathews;  by  permission  of  Oxford  University  Press. 


AFTER  THE  GREAT  WAR  17 

standing  out  strikingly  all  over  the  world.  Now  we 
have  looked  at  the  picture  long  enough  to  be  able  to 
discern  an  even  more  significant  fact.  It  is  the  fact 
of  solidarity,  unity,  mutual  dependence  of  each  part  of 
the  world  on  the  others.^i 

The  world  a  neighborhood. — The  world  is  to-day  one 
body.  Cable  and  wires  and  wireless  are  its  nerves, 
transmitting  the  messages  that  are  impulses  to  action. 
Ships  and  railways  and  air  routes  are  its  arteries, 
carrying  the  pulsating  blood  of  humanity.  It  used 
to  be  a  long  way  from  America  to  China ;  but  to-day 
China  is  just  around  the  corner.  Soon  it  will  be  pos- 
sible, by  using  the  Channel  and  Bosporus  ferries,  to 
make  up  a  train  at  Charing  Cross  with  through  coaches 
to  Damascus,  Bagdad,  and  Capetown,  Peking,  Cal- 
cutta, and  Bombay.  By  air  routes  one  can  be  in  Liver- 
pool one  morning  and  in  New  York  the  next  evening; 
one  can  leave  London  Monday  morning  and  arrive  in 
Bombay  Wednesday  night.  The  things  that  are  said  any 
evening  in  Washington  are  discussed  next  day  in  the 
bund  at  Shanghai  and  in  the  finance  markets  of  Bom- 
bay, Johannesburg,  Rio  de  Janeiro,  Toronto,  and  New 
York.  Surely  "the  world  is  one  vast  whispering  gal- 
lery."i2 

All  the  world  serves  you. — You  will  at  once  realize 
how  dependent  you  are  on  all  the  rest  of  the  world  if 
you  will  just  watch  "men  and  women  of  the  five  con- 
tinents and  the  seven  seas  come  trooping  in"  to  wait  on 
you  at  your  breakfast  table.  ^^  If  you  take  coffee,  Bra- 
zilian workers  prepare  it  for  you;  if  you  prefer  tea. 


"  A  strong  statement  of  the  interdependence  of  the  different  parts  of  the  world 
is  in  The  World  and  the  Gospel,  by  J.  H.  Oldham,  pages  198ff. 

^'^  For  a  graphic  account  of  the  changing  world  see  A  Better  World,  Dennett, 
pages  48ff. 

1'  See  "The  World  at  the  Breakfast  Table"  in  OutoordjBoMnd, Volume  1,  Number 
1,  October,  1920. 


18  TRAINING   WORLD    CHRISTIANS 

Indian  girls  or  maids  of  Ceylon  or  Assam  or  China 
have  picked  the  green  leaves  for  you.  Your  sugar  was 
made  either  by  natives  of  India  or  by  Negroes  in 
Cuba,  or  by  Sandwich  Islanders,  or,  if  it  is  beet  sugar, 
by  laboring  folk  imported  mostly  from  Europe.  Some 
of  your  own  sons  doubtless  harvested  the  grain  that 
goes  into  your  bread.  If  you  can't  afford  butter  and 
must  use  margarine  instead,  troops  of  Africans — male 
and  female,  old  and  young — have  helped  to  get  the 
coconut  down  from  its  tall  perch  to  spread  your  bread. 
The  silver  coffeepot  and  teaspoons  probably  were  dug 
out  of  the  earth  by  the  Bantus  of  South  Africa.  The 
ivory  handles  of  the  knives  were  once  elephant  tusks 
borne  by  black  men  through  the  jungle.  You  pick  up 
your  morning  paper  and  think  of  the  lumbermen  in  our 
great  Northwest  and  in  Canada  who  furnished  the 
wood  pulp.    And  so  it  goes. 

The  world's  collective  sins. — Then,  too,  there  is  a  moral 
interdei)endence  among  the  nations.  Japan  produces 
cotton,  for  example,  with  cheap  female  labor.  If  we 
use  cotton  saturated  with  the  blood  of  Japanese 
womanhood,  we  are  guilty.  To  plead  distance  from  the 
crime  or  ignorance  of  the  fact  does  not  absolve  us  be- 
fore the  Christian  world.  For  the  world  has  become 
one,  and  all  who  live  in  it  are  responsible  for  its  col- 
lective sins  of  oppression,  tyranny,  commercial  extor- 
tion, and  the  rest.  "As  the  body  can  suffer  no  disease 
in  any  limit  save  at  the  expense  of  the  whole,  so  a 
world  bound  up  as  one  can  afford  no  .  .  .  tyranny 
anywhere." 

Nations  live  not  unto  themselves  alone. — A  pistol 
cracked  in  the  streets  of  an  obscure  Balkan  town,  and 
immediately  the  close  interrelationships  of  all  Europe 
were  thrown  into  hopeless  chaos.    America,  three  thou- 


AFTER  THE  GREAT  WAR  19 

sand  miles  away,  after  two  and  a  half  years  of  trying 
to  be  neutral,  was  at  last  inevitably  drawn  in.  New 
York's  ghetto,  with  its  sweatshops,  settlements,  and  im- 
possible living  conditions,  and  California's  unfair  Jap- 
anese legislation  are  supposed  to  be  purely  domestic 
affairs.  But  look :  out  of  New  York's  ghetto  comes  an 
unchristianized  and  embittered  Trotsky  to  put  his  mark 
upon  new  Russia ;  and  California's  treatment  of  the  Or- 
ientals makes  fine  difficulty  for  the  Christian  missionary 
in  the  Orient.  Commerce  is  only  commerce,  they  say; 
but  an  aggressively  atheistic  South  America  is  coming 
to  a  dominating  position  in  the  world's  trade  and  will 
soon  touch  all  lands  with  its  influence — in  ways,  too, 
which  are  more  than  merely  commercial. 

Section  2.    A  Closer  View  of  the  Human   Scene 

But  the  picture  is  too  impressionistic.  We  want  to  look 
at  the  human  family  itself.  We  want  to  see,  if  we  can, 
whether  or  not  all  these  brothers  and  sisters  are  happy, 
growing  better,  moving  on  to  a  higher  estate.  In  this  family 
are  there  any  prodigal  sons,  any  vacant  chairs? 

It  is  hard  to  see  the  whole  world  from  America.  But  if 
you  will  once  more  imagine  yourselves  on  the  top  of  some 
high  mountain,  looking  first  in  one  direction  and  then  in 
another,  you  will  be  able  to  see,  even  though  dimly,  what 
is  going  on  around  you. 

Latin-Amebica 

Look  first  at  Porto  Rico  and  those  twenty  republics  south 
of  the  Rio  Grande.    We  call  them  Latin-America." 

The  size. — It  is  hard  for  us  to  imagine  how  vast  is  that 
stretch  of  country  to  the  south  and  west  of  us.  To  say  that 
it  includes  8,336,622  square  miles  does  not  help  much  in  giv- 
ing an  idea  of  its  size;   but  when  you  stop  to  think  that 


'*  Latin- America  includes  Mexico,  Guatemala,  Honduras,  Salvador,  Costa 
Rica,  Nicaragua,  and  Panama  in  Central  America;  Porto  Rico,  Cuba,  Haiti,  and 
Santo  Domingo  in  the  West  Indies;  Venezuela,  Brazil,  Bolivia,  Paraguay,  Uruguay, 
Argentina,  Chile,  Peru,  Ecuador,  and  Colombia  in  South  America. 


20  TEAINING   WORLD   CHRISTIANS 

Brazil,  just  one  of  the  republics  in  our  sister  continent,  is 
alone  as  big  as  the  United  States  with  another  Texas  thrown 
in  for  good  measure,  you  begin  to  have  a  very  wholesome 
respect  for  the  bigness  of  our  twin  sister. 

The  people. — In  Latin-America  dwell  84,000,000  people.  You 
can  readily  see  that,  with  a  population  only  about  four  fifths 
as  large  as  that  of  the  United  States  and  an  area  nearly  three 
times  as  great,  Latin-America  is  not  very  densely  populated. 
Many  races  comprise  the  scant  population.'^  The  natives,  of 
course,  are  Indian.  The  foreigners  are  chiefly  Spanish  and 
Portuguese,  who  have  intermarried  freely  with  the  Indians. 
Then,  too,  there  are  about  6,000,000  Negroes,  originally  brought 
in  as  slaves.  The  typical  Latin-American  is  part  Indian  and 
part  Spanish.  Spanish  is  the  tongue  spoken  everywhere  ex- 
cept in  Brazil  and  little  Martinique;  Brazil  speaks  Portuguese; 
and  Martinque,  French. 

Material  resources. — In  material  things  the  outside  world 
needs  Latin-America  far  more  than  Latin-America  needs  the 
outside  world."  This  great  continent,  with  almost  one  sixth 
the  total  area  of  the  world,  is  economically  the  richest  unde- 
veloped country.  Writers  are  wont  to  speak  of  Latin-America 
as  the  land  of  the  future.  Hardly  a  beginning  has  been 
made  in  developing  Latin-America's  natural  riches.  Mexico 
furnishes  to  the  world  oil,  silver,  henequen,  gold,  copper, 
chicle,  and  pearls.  South  America  gives  us  cabinet  and  dye 
wood,  wheat,  coffee,  coal,  nitrate,  asphalt,  gold,  emeralds,  and 
diamonds. 

Social  and  industrial  conditions. — Yet  despite  this  unex- 
plored mine  of  natural  resources,  barely  touched  by  the  primi- 
tive methods  of  industry,  the  distribution  of  wealth  and  oppor- 
tunity is  so  unequal  that  an  industrial  upheaval,  similar  to  that 
in  other  lands,  is  occurring  there.  Practically  all  of  the  repub- 
lics have  had  great  strikes.  In  Latin-America,  as  in  our  own 
country,  "the  correction  of  industrial  troubles  must  come 
through  the  practice,  by  the  whole  community,  of  the  principles 
and  ideals  of  Jesus  Christ."   The  system  of  holding  land  is  a 

"  The  population  may  be  estimated  roughly  as  follows: 

Whites 18,000,000 

Indians 20,000,000 

Negroes 6,000,000 

Mixed  White  and  Indian 32,000,000 

Mixed  White  and  Negro 8,000,000 

ii  Foreign  Survey  (Interchurch  World  Movement),  page  3. 


AFTER  THE  GREAT  WAR  21 

survival  of  the  old  feudal  system.  The  Spanish  and  Portuguese 
owners  hold  the  land  and  have  it  worked  by  Indians  and  half- 
breeds."  The  Indians  are  kept  in  a  state  hardly  better  than 
slavery.  Women  are  looked  down  upon  in  a  typically  Oriental 
fashion.  As  in  some  European  countries,  marriage  engage- 
ments are  made  by  parents.  Grasping  priests  have  charged 
so  much  for  performing  the  marriage  ceremony  that  common- 
law  marriage  has  sprung  up.  Prostitution  and  venereal  dis- 
ease are  terribly  prevalent.  It  is  estimated  that  in  some  parts 
of  the  country  85  per  cent  of  the  people  are  afflicted  with 
venereal  disease.  Illegitimacy  is  high  in  all  these  countries. 
In  Paraguay,  for  example,  it  exceeds  50  per  cent. 

Educational  neglect. — The  outstanding  problem  of  Latin- 
America  is  illiteracy.  Eighteen  out  of  the  twenty-one  coun- 
tries and  islands  included  in  Latin-America  have  free  educa- 
tion; in  thirteen  of  these  education  is  compulsory.  The  law, 
however,  is  not  always  enforced,  and  the  schools  in  many 
places  are  poor  and  far  between.  It  is  estimated  that  40  per 
cent  of  the  total  population  is  illiterate;  in  Uruguay  about 
90  per  cent  of  the  people  can  neither  read  nor  write.  The 
survey  made  by  the  Interchurch  World  Movement^*  reports 
that  the  present  budget  for  education  in  New  York  City  alone 
equals  the  total  national  budgets  for  education  for  all  the 
twenty  republics  of  Latin-America  for  the  year  1914. 

The  religious  problem. — When  you  look  at  the  religious 
problem  in  Latin-America  you  see  that  Panama  is  the  only 
Protestant  section.  Peru  and  Ecuador,  however,  are  the  only 
two  countries  that  do  not  tolerate  Jail  religions.  Outside 
of  Panama  the  Roman  Catholic  Church  dominates  the  situa- 
tion, receiving  state  support  from  many  of  the  governments. 
A  large  number  of  the  native  Indians  are  still  pagan  or,  if 
not  pagan,  they  follow  the  Catholic  faith  so  blindly  and  super- 
stitiously  as  to  have  created  a  mixed  pagan  and  Catholic 
religion.  The  Roman  Catholic  faith  was  able  to  keep  the 
influence  of  the  Reformation  and  the  Renaissance  away  from 
South  America  for  more  than  three  hundred  years.  This  ex- 
plains, perhaps,  the  consequent  disaffection  for  religion  and 
the  fact  that  less  than  5  per  cent  of  university  students  will 
admit  allegiance  to  any  church.    In  the  republic  of  Colombia 


"  See  South-American  Neighbors,  by  Bishop  Homer  C.  Stuntz,  Chapter  III. 
"See  page  71  of  the  survey. 


22  TRAINING  WORLD   CHRISTIANS 

the  Roman  Catholic  authorities,  wishing  to  stop  Protestant 
propaganda,  recently  procured  the  arrest  of  the  colporteurs 
of  the  Bible  Society — "for  circulating  an  immoral  hook"!'° 
There  are  probably  more  pagans  in  the  country  than  there 
were  when  Columbus  discovered  it. 

The  brighter  side. — Perhaps,  in  your  missionary  zeal,  you 
have  seen  this  branch  of  the  human  family  in  too  deep  shadow. 
There  is  much  that  is  fine  and  happy  in  Latin-America.  It 
contains  a  civilization  that  is  rich  in  culture.  Its  people  have 
quickness  of  perception,  acuteness  of  analysis,  power  of  im- 
agination, grace  of  manner,  and  chivalry.  They  are  brilliant. 
Their  aesthetic  sense  is  highly  developed.  The  Latin-American 
has  a  passion  for  the  beautiful  In  art,  in  music,  and  in  litera- 
ture. 

AtrSTBALIA 

Now,  after  looking  this  long  to  the  south,  let  us  turn  our 
eyes  westward.  The  first  far-off  land  that  strikes  our  gaze 
is  Australia.  Only  about  100,000  of  the  aborigines  are  left,  and 
most  of  the  6,000,000  people  are  of  European  stock.  Australia 
has  been  thoroughly  colonized  by  Great  Britain.  So  progres- 
sive is  the  Australian  aud  so  similar  to  the  natives  of  Great 
Britain,  Canada,  and  the  United  States;  so  highly  developed 
is  the  educational  system — in  short,  the  conditions  in  Aus- 
tralia are  so  like  those  here  in  our  own  country  that  we  need 
not  take  time  to  examine  that  part  of  the  human  family  as 
holding  a  missionary  problem.  That  is  not  to  say  that  Aus- 
tralia has  no  problems.  The  laboring  people  almost  in  a  body 
have  turned  away  from  the  church  because  it  refused  to  stand 
with  them  against  capital.  But  Australia  is  no  field  for  mis- 
sionary endeavor  in  the  accepted  sense;  and  with  this  hur- 
ried glance  we  turn  our  gaze  farther  to  the  north  and  look 
at  an  amazing  group  of  people. 

Southeastern  Asia 

The  size. — In  this  group  are  included  French  Indo-China, 
Siam,  Malaysia,  Oceania  (except  the  Hawaiian  Islands),  and 
the  Philippines.  An  area  of  1,679,000  square  miles  holds  a 
population  that  is  estimated  at  more  90,000,000. 

The   people. — You   are   now   looking   at  the  home  of   the 

w  Christian  Century,  September  16,  1920. 


AFTER  THE  GREAT  WAR  23 

brown  race.  In  a  few  of  the  islands  there  are  Negro  mix- 
tures; and  a  good  deal  of  Chinese  blood  is  infused  in  the 
northern  part.  Nearer  India  there  are  native  Indians.  But 
the  great  bulk  of  this  population  is  brown — sometimes  called 
Malaysian,  though  strictly  the  Malaysians  are  a  distinct  race 
within  the  brown  race.-"  There  are  more  than  twenty  racial 
groups.  One  hundred  and  fifty  different  languages  and  dia- 
lects are  spoken  in  Malaysia  alone.  The  population  of  South- 
eastern Asia  is  overflowing.  The  Interchurch  World  Move- 
ment Foreign  Survey  (page  113)  shows  that  60,000  immi- 
grants from  India  settle  each  year  in  the  less  crowded  terri- 
tories of  the  Malay  Peninsula  and  Archipelago.  Every  year 
250,000  Chinese  come  into  this  southern  territory.  A  new 
and  restless  life  has  come  over  that  whole  part  of  the  globe. 

Material  resources. — The  chief  industry  in  southeastern 
Asia  is  agriculture.  There  is  some  mining  in  Indo-China,  and 
gold  is  found  in  the  Philippines.  Rice,  sugar,  corn,  tea,  to- 
bacco, and  coconut  are  raised  and  exported.  The  tools  and 
methods  of  agriculture  are  most  primitive.  In  Malaysia 
16,000,000  acres  of  the  most  fertile  land  in  the  world  produce 
in  profusion  rubber,  coconut  products,  sugar  cane,  and  pepper. 

Social  conditions. — The  people  are  very  backward  in  their 
social  organization  except  where  they  have  been  influenced 
by  other  nations.  Living  in  tribes,  they  have  held  to  many 
of  the  barbarous  customs  of  primitive  races.  Mohammedan- 
ism and  Chinese  civilization  are  rapidly  modifying  this  and 
reorganizing  Malaysian  society  after  their  own  respective  pat- 
terns. 

Educational  neglect. — No  educational  provision  has  been 
made  for  Indo-China.  Siam  has  a  Board  of  Education,  which 
supervises  all  schools.  American,  English,  and  French  mis- 
sionaries furnish  most  of  the  schools,  although  there  are  gov- 
ernment, local,  and  private  schools.  Buddhist  monks  teach 
in  their  temples.  Malaysia  is  destitute  of  educational  develop- 
ment. Only  3.9  per  cent  of  the  men  can  read,  and  only  1.9 
per  cent  of  the  women.  Thanks  to  the  United  States,  a  good 
school  system  has  been  established  in  the  Philippines;  this, 
however,  does  not  yet  reach  all  of  the  people. 

The   religious  problem. — The  almost  universal  Buddhism 


*  Hittory  of  Mankind,  Ratzel. 


24  TRAINING  WORLD   CHRISTIANS 

is  modified  by  elements  borrowed  from  animism  and  Brahman- 
ism.  Protestanism  has  barely  made  a  start  in  Siam;  only 
one  in  every  thousand  is  a  member  of  a  Protestant  church. 
Indo-China  is  almost  untouched.  The  Christian  Church  has 
only  one  missionary  to  95,000  people  in  Siam;  only  one  to 
1,950,000  in  French  Indo-China. 

Our  American  demonstration  station. — The  only  place  in 
Malaysia  where  a  Western  Christian  government  is  making  a 
practical  effort  to  help  the  people  toward  independence  and 
democracy  is  our  great  American  experiment  in  the  Philip- 
pine Islands.  "The  most  stirring  factor  to  southeastern  Asia 
and,  perhaps,  the  whole  of  Asia  has  been  the  American  ad- 
ministration of  the  Philippines.  Imagine  if  you  can  that 
you  have  been  a  missionary  in  a  great  section  of  the  world 
where  bnly  one  nation  had  its  own  king;  where  all  other 
government  was  by  some  European  power;  where  there  was 
no  franchise.  Suppose  in  spite  of  the  bounty  of  tropical  con- 
ditions around  you  that  you  had  seen  that  bounty  go  for 
nothing  in  the  tremendous  waste  of  human  life  and  energy. 
Suppose  you  had  worked  ceaselessly  against  illiteracy  and  dis- 
ease and  found  so  often  that  the  message  which  in  a  literate 
country  you  might  tell  thousands  had  to  be  told  one  by  one 
through  word  of  mouth.  Suppose  you  had  seen  half  the  babies 
born  in  your  neighborhood  die,  and  hookworm  lay  waste  the 
population.  Suppose  you  had  prayed  night  after  night  that 
the  Christian  world  might  share  its  knowledge  with  these 
people.  And  suppose  everywhere  about  you  there  was  lethargy 
and  a  general  belief  that  the  Christian  democratic  standards 
you  wished  to  set  could  not  be  set.  And  thfen  suppose  that 
suddenly  there  came  into  your  experience  and  into  the  expe- 
rience of  many  of  your  native  neighbors  the  story  of  the 
Philippines,  putting  new  heart  and  new  life  into  your  own 
work  for  the  people  around  you.  No  one  can  yet  calculate 
what  the  history  of  the  last  twenty  years  in  the  Philippine 
Islands  has  meant  not  only  to  the  missionary  but  to  the 
people  of  southeastern  Asia.  Christian  ideals  and  American 
application  of  those  ideals  have  begun  to  do  their  work  in  the 
Philippines.  But  the  dynamic  force  of  their  beginning  has 
stirred  the  most  remote  part  of  southeastern  Asia."" 


i^  Foreign  Suroey  (Interchuroh  World  Movement),  pages  114-15. 


AFTER  THE  GREAT  WAR  25 

Conservation  of  life. — Whereas  the  Philippines  used  to  be 
one  of  the  plague  spots  of  the  earth  (400,000  people  having 
lost  their  lives  in  the  cholera  epidemic  of  1879),  cholera  is 
to-day  practically  unknown.  The  death  rate  has  fallen  from 
30.5  a  thousand  in  1898  to  24  a  thousand  in  1919.  In  1902,  448 
children  out  of  a  thousand  died  before  the  age  of  one  year. 
The  rate  has  been  reduced  considerably,  but  even  so  336  a 
thousand  died  in  1918  in  the  Philippines  as  compared  with 
165  a  thousand  in  the  United  States.  Medical  missions, 
without  which  the  government  cannot  succeed  in  bringing 
health  to  the  Philippines,  are  dynamic  centers  for  showing  the 
value  of  human  life.  They  are  likewise  the  entering  wedge  for 
all  Christianizing  influences. 

The  religious  problem. — Of  the  1,100,000  people  in  the 
Philippines  about  84  per  cent  are  Christian.  Fewer  than 
100,000  of  these,  however,  are  Protestant  church  members — 
that  is,  approximately  ten  in  every  thousand.  In  addition 
to  these  100,000  Protestant  church  members,  however,  may  be 
counted  500,000  adherents.  In  the  twenty  years  from  1899  to 
1918,  Protestant  church  membership  piled  up  at  a  greater  rate 
than  in  any  other  foreign  land — from  100  to  90,000.  Mission- 
aries say  that  this  number  can  be  doubled  or  perhaps  trebled 
in  the  nest  five  years  if  adequate  reenforcements  in  men  and 
money  are  received. 

Toward  democracy. — As  we  look  at  the  Philippine  Islands 
we  see  forces  at  work  preparing  the  people  for  independence. 
We  see  our  modern  Western  civilization  on  trial  in  an  Oriental 
land.  In  these  islands  Christianity  has  one  of  its  richest 
opportunities  for  service.  "Here,  above  all,  must  Christian 
teaching  'establish'  Christian  ideals,  and  Christian  service  aid 
in  the  establishment  of  a  national  poise  that  will  permit  these 
people  to  assume  their  independence.  The  Philippines  should 
be  our  American  contribution  to  the  Christianity  of  the 
Orient." 

China 

If  you  have  looked  long  enough  at  the  seething  masses  of 
people  in  southeastern  Asia,  next  turn  your  gaze  still  far- 
ther to  the  north  and  behold  that  "land  of  unchallenged  super- 
latives"— China:  the  greatest  population,  the  largest  reservoir 
of  man  power,  the  greatest  endurance,  the  oldest  national  civil- 


26  TKAINING   WORLD    CHRISTIANS 

ization  that  still  endures,  the  most  confused  political  condition, 
"the  darkest  cloud  on  the  international  horizon  and  yet  the 
brightest  promise  of  a  world  wide  kingdom  of  God." 

The  size. — In  China's"  4,000,000  square  miles  lives  one  quar- 
ter of  the  human  family.  Some  estimates  give  the  total 
population  of  China  (exclusive  of  Tibet  and  Mongolia)  as  only 
325,000,000,  saying  that  the  population  of  China  "is  much 
smaller  than  we  have  been  led  to  believe,  and  that  in  the  last 
century  it  has  been  increasing  very  slowly  if  at  all."^'  Other 
authorities'*  say  that  "China's  population  is  increasing  by 
leaps  and  bounds.  Over  400,000,000  people  live  in  China.  By 
1950,  according  to  the  most  conservative  estimates,  the  Chi- 
nese will  number  half  a  billion."  Whatever  may  be  the  actual 
count  of  folks  in  China,  you  can  see  that  the  Chinese  form  a 
large  part  of  the  human  family,  for  about  one  in  every  four 
of  your  brothers  and  sisters  has  the  Mongolian  cast  of  coun- 
tenance. 

The  people. — The  native  Chinese,  or  yellow,  race  is  almost 
the  sole  occupant  of  all  this  great  section.  The  foreigners, 
who  abound  especially  in  the  port  cities,  are  mainly  transient. 
China  has  kept  its  race  to  itself.  There  are  no  cross-currents 
of  color.  There  are  differences  within  the  yellow  race:  for 
instance,  the  people  of  the  northern  section  are  taller  and 
fairer,  with  rosy  complexions,  while  those  of  the  south  are 
smaller  and  darker,  approaching  the  color  of  brown  people. 
Yet  the  Chinese  are  homogeneous.  They  keep  their  character- 
istics. They  do  not  allow  themselves  to  be  swallowed  up  but, 
rather,  absorb  all  comers. 

Social  and  industrial  conditions. — China  is  chiefly  agri- 
cultural. Irrigation  is  very  common,  because  in  such  a 
crowded  population  agriculture  must  be  intensive.  But  even 
so  a  whole  fifth  of  China's  arable  land  is  uncultivated.  With 
the  possible  exception  of  Africa,  China  has  the  largest  unde- 
veloped resources  in  the  world.  Though  it  has  not  so  much 
iron  as  has  Brazil,  it  has  something  Brazil  entirely  lacks — 
1,000,000,000,000  tons  of  both  hard  and  soft  coal,  which  is  just 
beginning  to  be  touched,  and  a  supply  of  which  is  found  in 
every  province  in  China. 


"  With  China,  in  this  classification,  are  included  Tibet,  Manchuria,  Mongolia, 
and  Chinese  Turkestan. 

«  The  Statesman's  Year  Book,  1919,  page  742. 

^  Foreign  Survey  (Interchurch  World  Movement),  page  X34. 


AFTER  THE  GREAT  WAR  27 

The  new  is  crowding  the  old  out  of  China.  A  social  trans- 
formation is  on.  It  may  be  seen  in  the  struggle  against 
opium  (see  page  28) ;  in  the  objection  to  foot-binding  and 
the  birth  of  a  new  womanhood;  in  the  abolition  or  change  of 
certain  social  customs  such  as  child  betrothal;  in  the  adop- 
tion of  Western  costume  and  etiquette;  and  in  the  introduc- 
tion (into  a  land  where  the  hollow-chested,  consumptive-look- 
ing, long-nailed  scholar  type  has  been  admired!)  of  physical 
culture.  This  great  human  mass  is  slowly  moving  away  from 
its  old  habits. 

Where  there  are  so  many  people  and  such  dense  ignorance 
of  the  ways  of  health,  the  death  rate  is  sure  to  be  high.  It  is 
estimated  that  from  40  to  50  in  1,000  die  each  year  in  China 
as  compared  with  14  in  the  United  States.  The  influenza 
that  swept  through  China  in  1918-19  cost  2,000,000  lives  and 
more.  Of  the  not  more  than  1,000  modern  doctors  in  all 
China  a  full  third  are  missionary  doctors.  There  are  more 
than  1,000,000  blind  people  in  China.  Every  year  400,000  die. 
The  infant  mortality  rate  is  between  65  and  70  per  cent. 

As  a  people  the  Chinese  have  no  national  consciousness 
except  as  it  is  just  beginning  to  be  developed  in  China's  new 
awakening.  A  young  Chinese  who  received  his  degree  of 
doctor  of  philosophy  in  one  of  our  large  American  universi- 
ties reported  that  he  was  going  back  to  his  native  land  to  be 
"the  Fichte  of  China."  Fichte,  you  may  remember,  was  the 
great  philosopher  who  preached  nationalism  to  Germany. 
This  young  Chinese,  believing  that  his  own  country  must 
have  a  national  spirit  if  it  would  take  its  place  among  the 
nations,  is  giving  his  life  to  the  development  of  that  national 
consciousness. 

Educational  neglect. — Less  than  5  per  cent  of  China's  mil- 
lions can  read  and  write.  It  is  estimated  that  about  8  per 
cent  of  the  men  are  lettered,  but  only  2  per  cent  of  the 
women.  China's  school  population  (children  between  the  ages 
of  six  and  twelve)  is  76,860,000.  There  are  in  government, 
private,  and  mission  schools  only  4,282,857  pupils.  That  is  to 
say,  only  6  per  cent  of  the  school  population  is  in  school. 
The  vast  masses  in  China  are  totally  ignorant.  However, 
there  is  a  new  movement  for  Western  learning,  and  an  educa- 
tional system  is  being  established.  Education  for  women 
is   being   introduced.     The  mission   schools   have   been   the 


28  TKAINING   WORLD   CHRISTIANS 

pioneers  in  modern  education  in  China,  and  until  very  re- 
cently have  fixed  the  standard  of  education  for  the  government. 
Now  the  government  has  established  a  Board  of  Education, 
and  schools  of  higher  learning  are  beginning  to  spring  up. 
In  the  past  the  Chinese  written  language  had  40,000  charac- 
ters, so  that  only  one  person  in  twenty  could  learn  to  read 
and  write.  A  new  and  simple  phonetic  system  of  writing 
has  been  introduced;  and  since  it  has  only  thirty-nine  charac- 
ters, an  untrained  person  can  master  it  in  a  short  time. 

The  religious  problem.'^ — Confucianism,  Buddhism,  and  Tao- 
ism are  the  chief  religions  in  China.  Most  of  the  people,  al- 
though there  is  no  state  religion,  are  professed  Buddhists; 
but  most  of  them  practice  all  three,  worshiping  in  the  three 
kinds  of  temples  and  shrines.  Ancestor  worship  is  still  gener- 
ally observed.  Not  Taoism,  nor  Buddhism,  nor  Confucianism, 
however,  has  given  to  China  the  message  that  will  guide 
her  into  new  life;  the  Christian  message,  which  has  been  car- 
ried to  China,  can,  we  believe,  supply  the  need  that  China's 
own  religions  cannot.  And  this  is  not  to  say  that  China's 
great  religions  have  in  them  no  revelation  of  God.=^  They 
are  fine  but  inadequate.  Christianity  is  being  tested  in  China 
by  its  results.  "Perhaps  no  other  section  of  the  non-Christian 
world  has  developed  so  many  men  capable  of  Christian  leader- 
ship as  China.  .  .  .  Nearly  all  the  movements  for  social  and 
moral  betterment  have  either  originated  inside  the  Christian 
movement  or  have  had  their  chief  support  there.  This  is 
particularly  true  of  the  outstanding  movement  against  foot- 
binding,  the  opium  traffic,  and  the  extension  of  the  whole 
modern  movement  in  China  for  elevating  the  status  of  women 
and  for  a  fuller  recognition  of  value  and  importance  of  child 
life."" 

The  West's  so-called   Christian  influence. — Our  Western 

^  "You  have  taken  away  the  ancient  religions  of  the  Chinese  people.  Our 
temples  are  forsaken,  our  idols  are  for  sale  in  the  market  places.  With  the  ancient 
religions  has  gone  that  measure  of  moral  control  which  these  religions  still  exer- 
cised over  the  people  as  a  whole.  But  you  have  not  sent  us  a  sufficient  number 
of  teachers  ancl  missionaries  to  give  to  the  multitudes  of  China  a  positive  substi- 
tute for  that  which  you  have  taken  away.  Unless  this  substitute  can  be  supplied, 
unless  Christian  teachers  and  Christian  influences  can  be  multiplied  soon,  there 
is  no  hope  of  China's  achieving  a  free  stable  government  or  taking  her  rightful 
place  of  responsibility  in  the  fellowship  of  nations." — Dr.  C.  C.  Wonij,  government 
director  of  the  Peking-Hankow  Railroad  and  financial  advisor  to  the  Chinese  peace 
delegation  at  Paris. 

^  To  get  a  sympathetic  appreciation  of  the  worth  of  other  religions  see  The 
Faiths  of  Mankind,  by  Edmund  D.  Soper. 

^Foreign  Survey  (Ijiterchurch  World  Movement),  page  142. 


AFTER  THE  GREAT  WAR  29 

influence  in  China  has  been  not  always  for  the  best.  China 
stopped  its  opium  traffic  in  1906,  although  25,000,000  of  its 
people  used  the  drug.  Now  Great  Britain  and  America  and 
Japan  are  dumping  opium  wholesale  into  China.  The  Peking 
and  Tientsin  Times  issued,  in  April,  1920,  a  special  supple- 
ment showing  illustrations  of  parcels  of  opium  and  other 
injurious  drugs  containing  the  names  of  manufacturers  in  Lon- 
don, Edinitirgh,  Japan,  and  the  United  States — packages  that 
had  been  smuggled  into  China  by  Japanese  agents.  Says 
this  article:  "Most  of  the  opium  and  morphia  now  going  to 
China  is  being  brought  in  by  the  Japanese,  but  there  is  no 
use  in  criticizing  the  Japanese  if  America  and  Great  Britain 
are  to  continue  to  produce  the  stuff.  In  practically  all  Brit- 
ish possessions  and  colonies  in  the  Orient  the  opium  busi- 
ness is  a  government  monopoly,  revenues  from  it  largely  sup- 
porting the  government  administration.  There  are  licensed 
opium  farms,  licensed  opium  shops,  and  licensed  opium  dens." 
"Great  Britain  alone  takes  annually  into  its  factories,  from 
India,  Persia,  Turkey,  and  Arabia,  835,156  pounds  of  raw 
opium — more  than  six  times  as  much  as  the  entire  human 
race  needs  for  its  present  medical  treatment"-^  Professor 
E.  A.  Ross,  in  that  illuminating  book  The  Changing  Chinese, 
has  said:  "The  most  penetrating  Western  things  in  China  are 
the  gospel,  kerosene,  and  cigarettes;  and  I  am  glad  that  as 
between  light,  heat,  and  smoke  the  prophet  of  light  gets  into 
the  country  first."  But  the  other  "prophets"  are  not  slow  to 
follow. 

The  brighter  side. — The  Chinese  have  traits  that  are  full 
of  promise  for  the  Kingdom:^®  They  love  peace.  They  are 
democratic.  They  have  an  indomitable  "stick-to-it-iveness." 
Their  patience  knows  no  limit.  Their  reverence  for  the  old, 
which  has  led  them  into  undue  conservatism  in  the  past,  is 
nevertheless  a  wholesome  safeguard  against  hasty  innova- 
tions in  the  future.  Their  physical  endurance  is  without  limit. 
They  love  to  work  and  are  thrifty.  It  is  commonly  said  that 
if  you  give  a  Chinese  a  foot  of  ground  and  a  pint  of  water,  he 


^See  "The  World-Wide  'Dope'  Danger,"  by  Basil  Mathews,  in  Outward  Bound, 
October,  1920.  For  a  complete  expose  of  this  drug  traffic  refer  to  The  Opium 
Monopoly,  by  Ellen  N.  La  Motte  (Macmillan  Company,  1920). 

2' See  China  Inside  Out,  by  George  A.  Miller  (The  Abingdon  Press,  1917);  and 
New  Life  Currents  in  China,  by  Mary  Ninde  Gamewell  (Missionary  Education 
Movement,  1919). 


30  TKAINING   WORLD    CHRISTIANS 

can  manage  to  pull  along.    Surely  here  is  a  people  worthy  of 
our  admiration. 

The  Japanese  Empire 

While  you  have  been  looking  at  the  vast  human  scene  in 
China  you  have  doubtless  been  disturbed  by  a  whirl  of  great 
activity  just  to  the  hither  side  of  China.  That  is  the  Jap- 
anese Empire — "a  World  power  physically  at  the  bursting 
point." 

The  size. — Six  small  islands,  part  of  a  seventh,  and  one 
dependency  on  the  mainland  make  up  this  empire.^"  The  total 
area  is  260,738  square  miles,  and  in  this  comparatively  small 
region  live  76,684,558  people.  The  chief  body  of  the  population 
(67,500,000)  is  crowded  into  an  area  only  400  square  miles 
larger  than  the  State  of  Montana. 

The  people. — The  Japanese  are  probably  a  combination  of 
the  yellow  and  the  brown  races,  combining  the  traits  of  both. 
The  inhabitants  of  Korea  are  Slavic-Mongolian,  like  the  in- 
habitants of  Siberia. 

The  Japanese  are  an  industrious,  shrewd,  cleanly,  progres- 
sive, and  patriotic  people.  They  are  clearly  the  leaders  of 
the  native  Orient,  forward-looking,  very  quick  to  take  up  new 
methods. 

Social  and  industrial  conditions. — Although  74  per  cent  of 
Japan's  people  are  farmers,  only  14  per  cent  of  the  land  can 
be  cultivated.  That  is  why  Japan  can  no  longer  feed  itself. 
Its  population  increases  at  the  rate  of  700,000  a  year.  Emi- 
gration relieves  the  pressure  by  only  about  50,000  a  year.  The 
marked  drift  toward  industrialism,  which  has  quickly  dis- 
placed the  old  feudalism,  has  caused  Japan  to  face  in  a  single 
generation  problems  with  which  our  "Western  world  haa 
wrestled  for  two  centuries.  In  thirty-four  years  the  factories 
have  increased  from  125  to  20,000.  The  little  bit  of  saving  ideal- 
ism which  goes  with  industrialism  in  our  own  country  has  not 
penetrated  Japan.  Industrialism  has  brought  the  big  city  to 
Japan.  This  means  unhealthful  working  conditions  and  dis- 
ease. More  persons  die  yearly  from  tuberculosis  in  Japan 
as  a  direct  result  of  this  misguided  industrialism  than  were 
killed  in  the  Russo-Japanese  War.  In  Japan  you  find  the 
proportion  of  the  sexes  engaged  in  industry  as  follows:  men, 


w  Japan,  Formosa,  and  Korea. 


AFTER  THE  GREAT  WAR  3*1 

42  per  cent;  women,  58  per  cent;  boys  under  fifteen  years  of 
age,  18  per  cent;  girls  under  fifteen  years  of  age,  82  per  cent. 
Many  workers  toil  sixteen  hours  a  day  with  only  one  or  two 
days  of  rest  in  a  month. 

One  of  the  first  results  of  this  industrial  awakening  is 
the  change  in  the  status  of  the  women.  The  old  social  cus- 
toms that  have  held  Japanese  women  under  "protective  dom- 
ination" with  a  measure  of  "protective  exploitation"  are 
rapidly  disappearing.  The  woman  of  Japan  "is  a  figure  to 
challenge  the  quick  aid  and  interest  of  all  civilization.  Her 
hope  is  in  Christian  ideals,  and  the  realization  of  this  hope 
rests  largely  in  the  hands  of  America."^'  It  was  an  American, 
remember,  who  opened  Japan's  "closed  door"  to  the  world. 

Education. — Japan  has  a  fine  educational  system.  It  is 
supported  by  the  government,  even  a  large  number  of  the 
institutions  of  higher  learning  being  maintained  by  govern- 
ment funds.  Ninety  per  cent  of  the  men  can  read  and  write, 
and  70  per  cent  of  the  women. 

The  religious  problem. — ^As  you  look  more  closely  at  the 
face  of  Japan  you  notice  that  its  greatest  problem  is  spiritual. 
You  see  three  religions — Buddhism,  Confucianism,  and  Chris- 
tianity— conflicting  with  its  one  indigenous  religion — Shinto- 
ism.  Buddhism  came  by  way  of  Korea  from  China  fifteen  hun- 
dred years  ago  and  now  has  12  sects  with  56  denominations. 
Confucianism  came  from  China;  Christianity  from  the  West. 
The  native  religion,  Shintoism,  with  its  8,000,000  gods  and 
goddesses,  is  the  strongest  and  has  fourteen  sects.  But  both 
Buddhism  and  Shintoism  seem  to  be  helpless  to  aid  the  na- 
tion in  times  of  increasing  social,  moral,  and  intellectual  con- 
flict. Christianity  is  being  tried  out.  There  are  to-day  in 
Japan  proper  113,311  Protestant  communicants,  75,983  Roman. 
Catholics,  and  36,618  members  of  the  Greek  Church.  That  is 
to  say,  about  one  in  every  250  Japanese  belongs  to  some 
Christian  communion.  "One  must  not  assume,  however,  that 
Japan  is  without  need  of  increased  missionary  work.  .  .  . 
The  young  Japanese  are  not  religiously  inclined.  ...  So 
marked  is  this  that  Buddhism,  awake  to  the  situation  and 
alarmed,  is  putting  forward  its  teachers.  There  is  a  danger 
that  Christian  missions,  unless  heavily  reenforced,  may  lose 
their  chance  in  many  of  the  industrial  centers.     They  are 


»i  Foreign  Survey  (Interchurch  World  Movement),  page  147. 


32  TKAINING   WORLD   CHRISTIANS 

patently  not  able,  with  their  present  resources,  to  keep  pace 
with  the  rapid  growth  and  congestion  of  population."^' 

Even  in  Japan,  the  one  great  autocracy  left  in  the  world, 
there  is  a  democratic  movement.  Just  now  the  militarists 
dominate  the  imperial  policy.  But  comes  a  time  when  we  shall 
hear  from  the  people  themselves.  If  the  Christ  and  his 
teaching  are  well  known  to  them  by  the  time  they  are  ready 
to  speak,  it  will  be  a  glad  day  for  the  world. 

A  word  about  Cho-sen. — Over  on  the  mainland  you  see  a 
part  of  the  Japanese  Empire  about  which  we  should  properly 
say  a  separate  word.  It  is  historic  Cho-sen,  "Land  of  the 
Morning  Calm,"  which  we  know  as  Korea.  This  little  country 
of  84,000  square  miles  has  a  population  estimated  at  17,500,000 
souls.  Its  people  are  not  as  quick  and  alert  as  are  the  Jap- 
anese but  they  have  a  fair  development  of  civilization.  Of 
2,000,000  children  of  school  age  one  in  fifteen  has  school  op- 
portunity. Korea's  religion  has  been  a  primitive,  animistic 
belief.  Thus  it  happens  that  there  are  more  gods  than  people 
in  Korea.^^  But  the  Christian  Church  is  increasing  very 
rapidly,  Protestant  churches  in  Korea  now  have  87,278  mem- 
bers. Someone  has  said  that  if  every  Bible  were  destroyed, 
the  text  could  be  reproduced  complete  from  the  memory  of 
Korean  Christians. 

Just  now  the  democratic  movement  is  in  full  swing  in 
Korea.  Students  who  have  been  trained  in  America  have  gone 
back  to  the  homeland  to  preach  that  the  gospel  means  just 
what  it  says  and  to  help  Korea  throw  off  the  yoke  of  autoc- 
racy. The  better  minds  of  the  Japanese  themselves  disap- 
prove outspokenly  of  the  cruelty  and  injustice  done  to  the 
Koreans  by  the  military  government.  Reforms  are  being 
carried  out  by  the  emperor's  decree.  But,  after  all,  the  only 
hope  for  Korea  is  a  democratic  and  Christian  Japan. 

India  and  Central  Asia 

Now  strain  your  eyes  and  look  far  off  in  the  distance,  be- 
yond China  and  Japan  and  the  peoples  that  make  up  South- 
eastern Asia.    There  lie  India  and  central  Asia.** 


>' Foreign  Survey  (Interchurch  World  Movement),  page  149. 
33  See  The  Faiths  of  Mankind,  Soper,  Chapter  I. 

»<  India,  Ceylon,  Afghanistan,  Transcaspian,  Turkestan,  The  Steppes,  Bokhara, 
and  Khiva. 


AFTER  THE  GREAT  WAE  33 

The  size. — In  the  3,646,000  square  miles  contained  in  this 
section  365,000,000  people  live.  That  is,  one  fifth  of  the 
human  race  makes  its  home  in  India.  More  than  three  times 
the  population  of  the  United  States  is  crowded  into  an  area 
about  half  as  large. 

The  people. — The  native  Indians  are  members  of  the  Aryan 
race  mixed  with  the  brown  race.  Those  who  live  in  the  more 
northern  parts  of  India  are  nearer  the  physical  and  racial 
characteristics  of  the  white  race.  The  peoples  of  Afghan- 
istan are  distinctly  Caucasian.  This  is  also  true  of  central 
Asia  except  that  the  farther  north,  the  more  Mongolian  blood 
is  found  mixed  with  the  white.  India,  because  of  the  suc- 
cessive swarms  of  invaders,  has  the  greatest  mixture  of  races 
of  any  country  in  the  world.  There  is  now  a  vast  com- 
plex of  color  and  creed,  comprising  76  races,  speaking  about 
180  languages  and  perhaps  100  additional  dialects. 

Social  and  industrial  conditions. — India  is  very  great  in 
man  power  and  natural  resources,  but  both  are  undeveloped. 
The  British  government  is  promoting  and  modernizing  all 
forms  of  its  industry.  In  the  last  ten  years  the  factories  have 
increased  by  80  per  cent.  With  the  factories  have  come  the 
evils  of  industrialism,  such  as  overcrowded  tenements,  low 
wages,  long  hours,  and  child  labor.  In  1908  an  Indian  Fac- 
tory Commission  found  women  laborers  employed  for  seven- 
teen and  eighteen  hours  a  day  in  factories;  found  the  average 
hours  for  men,  women,  and  children  in  all  mills  and  factories 
to  be  from  twelve  to  fourteen  a  day.  A  government  act  now 
limits  the  hours  of  employment  in  textile  mills  to  twelve; 
but  very  recently  a  general  strike  involving  70,000  textile 
workers  was  maintained  for  several  days  in  Bombay,  suggest- 
ing that  oppression  still  prevails.  India  is  the  land  of  the 
desperately  poor.  In  the  United  States  the  average  daily  wage 
for  unskilled  labor  before  the  Great  War  was  $2.50,  but  in 
India  the  average  varied  from  3  cents  in  rural  districts  to 
about  11  cents  in  the  cities.  The  cost  of  living,  moreover,  has 
risen  from  200  per  cent  to  300  per  cent  in  the  last  twenty- 
five  years.  It  is  estimated  that  nine  tenths  of  the  population 
of  India  are  undernourished.  Millions  eat  only  one  meal  a 
day. 

The  curse  of  India  is  caste.  There  are  2,000  castes  of 
Hindus  and  1,800  divisions  of  the  Brahman  caste  alone.    Fifty 


34  TRAINING  WOELD    CHRISTIANS 

millions  of  India's  people  are  outcastes.  The  movement  among 
the  outcastes  promising  economical  and  social  freedom  to 
these  50,000,000  people,  whose  pitiable  lot  beggars  descrip- 
tion, is  one  of  the  greatest  social  movements  of  the  centu- 
ries. The  emancipation  of  women  is  another  of  India's  great 
problems.  The  birth  of  a  daughter  is  still  considered  a  mis- 
fortune in  India,  for  her  marriage  becomes  an  economic  con- 
cern to  her  parents:  it  is  thought  a  disgrace  to  be  unmar- 
ried. There  are  26,000,000  widows  in  India,  400,000  of  them 
under  fifteen  years  of  age.  Of  girls  under  five  years  of  age 
one  in  seventy-two  is  married;  of  girls  from  five  to  ten, 
one  in  ten  is  married;  of  girls  from  ten  to  fifteen,  more  than 
two  out  of  five  are  married;  of  girls  from  fifteen  to  twenty, 
four  out  of  five  are  married." 

Educational  neglect. — As  you  look  at  India,  you  will  see 
that  89  per  cent  of  the  men  and  99  per  cent  of  the  women 
are  illiterate.  Ceylon  is  in  this  respect  ahead  of  India,  its 
people  being  26  per  cent  literate.  Education  in  India  is 
largely  a  matter  of  religion.  If  you  are  one  of  the  60,000,000 
or  70,000,000  of  low-caste  or  outcaste  Hindus,  your  chance 
for  an  education  dwindles  to  almost  nothing,  for  you  are  not 
allowed  in  the  schools.  Christianity,  however,  is  bringing 
schools  to  the  depressed  classes;  indeed,  from  these  come 
most  of  its  converts. 

The  religious  problem. — The  people  of  India  have  been 
called  "God-intoxicated."  India  is  the  motherland  of  religion. 
We  of  the  West  cannot  but  admire  the  religious  fervor  of  her 
people.  Religion  is  a  matter  of  everyday  life,  not  simply  a 
Sabbath  affair.  India's  religions  number  adherents  as 
follows : 

Hindus  234,000,000 

Moslems 71,000,000 

Buddhists 12,000,000 

Animists 11,000,000 

Christians 5,000,000 

Others 7,000,000 

One  of  the  most  startling  episodes  in  the  spread  of  Chris- 
tianity has  been  India's  mass  movement.    Whole  villages  are 


^  Foreign  Survey,  Intercburch  World  Movement,  page  104. 


AFTER  THE  GREAT  WAR  35 

turning  to  Christianity.  Their  people  are  outcastes,  who  have 
been  doomed  for  centuries  to  do  the  hardest,  dirtiest  work. 
They  have  not  been  allowed  in  the  schools.  The  Christian 
message  of  the  worth  of  every  soul  in  God's  eyes  releases  them 
from  this  oppression.  Under  the  Christian  teaching  the  vil- 
lagers change.  They  become  cleaner.  They  are  less  quarrel- 
some. Father,  mother,  children,  headman  of  the  village  and 
his  council — all  learn  how  to  live  together  in  a  kindlier  way. 
But  with  the  success  of  the  mass  movement  has  come  the 
embarrassment  of  success.  More  than  150,000  petitioners 
were  refused  baptism  by  the  Methodists  in  the  year  1918,  and 
6,000,000  are  now  waiting  to  be  taught  how  to  live  as  Chris- 
tians. These  low-caste  and  outcaste  folk  are  turning  to  Chris- 
tianity faster  than  Christianity  can  train  them  in  its  kind  of 
living. 

One  of  the  marvels  of  our  age  is  the  spread  of  democracy 
in  India.  Traceable,  no  doubt,  to  Christian  teaching,  it  is 
pushing  its  way  through  all  the  strata  of  a  strait-jacketed 
social  system.  An  Indian  prince,'*  the  Maharaja  6t  Kolhapur, 
says: 

"It  will  be  the  happiest  day  of  my  life  when  we  shall  cease 
to  reckon  men  low  because  of  their  birth.  Disbelieving,  as 
I  do,  in  the  caste  system,  I  have  gone  against  it  in  public. 
The  unity  of  Japan  was  promoted  when  the  Samurai  class 
relinquished  its  dignity  of  birth.  Is  it  not  time  that  the 
Brahmans  of  our  country  follow  them?  It  is  at  least  the  dut;^ 
of  the  Kshatriyas  to  help  all  in  their  onward  march  of  pro- 
gress. The  sanctimony  of  birth  which  elevates  the  Brahmans 
above  the  rest  of  us  can  no  longer  be  tolerated.  We  must 
establish  an  equal  start  at  birth  for  us  all.  Leaving  the 
Brahmans  to  themselves  to  reform  or  to  rebel — pardon  me  for 
plain  speaking — I  say  we  must  never  slacken  the  efforts 
we  are  making  to  dethrone  the  Brahmans  in  order  to  en- 
throne the  Indian  nation." 

More  than  anything  else  India  needs  a  national  spirit  that 
will  unite  its  150  languages  and  30,000  castes ;  a  social  reform 
that  will  give  every  man  and  every  woman  an  opportunity 
for  development;  the  prompt  elevation  of  woman  to  the  herit- 
age that  is  rightfuly  her  own;  a  virile  religion  to  replace 
outworn  creeds. 


»  Christian  AdvocaU,  October  14,  1920. 


36  TKAINING   WORLD    CHRISTIANS 

Afeioa 

You  looked  south  from  our  homeland  toward  Latin-Amer- 
ica; then,  shifting  your  gaze  away  to  the  West,  you  glimpsed 
Australia;  then,  looking  to  the  north  you  witnessed  the  life 
of  southeastern  Asia;  still  farther  north,  you  watched  one 
quarter  of  the  human  family  in  China;  just  this  side  of  China 
you  saw  the  Japanese  Empire;  beyond  the  Japanese  Empire,, 
beyond  China,  beyond  Southeastern  Asia,  you  looked  into  the 
face  of  India.  Now,  if  you  please,  turn  right  about  face  and 
look  far  across  the  Atlantic  to  the  east  and  south. 

There  is  "the  dark,  sobbing  continent."  It  is  well  that  you 
should  look  closely  at  Africa,  because  of  the  part  it  is  to  play 
in  the  world's  future.  Recently  a  distinguished  official  of  the 
British  foreign  office,  whose  business  it  is  to  watch  the 
trend  of  the  world  events,  said,  "The  eyes  of  the  world  are 
focused  upon  Asia  to-day;  but  to-morrow  they  will  be  turned 
upon  Africa."  He  did  not  mean  to  imply  that  Asia  was  unim- 
portant. He  did  mean,  however,  that  the  so-called  "primi- 
tive" people  of  Africa  will  exercise  a  decisive  influence  upon 
the  world's  future  history. 

The  size. — ^Africa  (together  with  the  island  of  Madagascar) 
comprises  a  total  area  of  9,495,683  square  miles.  Its  total 
population  is  130,000,000.  That  is,  to-day  Africa  has  an  area 
about  four  times  that  of  the  United  States  and  a  population 
only  one  third  larger. 

The  people. — The  natives  of  Africa  are  the  Bantus — the 
Negro  race.  They  form  the  bulk  of  the  population.  Besides 
them  there  are  white  colonies  along  the  southern  coast,  and, 
in  North  Africa  (population  77,000,000),  a  great  mix-up  of 
races,  chief  among  them  Arabians  and  other  Orientals.  Many 
of  the  inhabitants  of  North  Africa  are  almost  white. 

Material  resources. — Africa,  rich  in  native  resources,  has 
attracted  the  trader.  Nine  tenths  of  the  population  of  Africa 
are  reached  directly  or  indirectly  by  commerce.  Africa  has 
800,000  square  miles  of  gold  fields;  95,000  acres  of  fertile 
farm  land.  Its  iron  ore  is  equal  to  five  times  the  output  in 
the  United  States.  It  has  90  per  cent  of  the  world's  dia- 
monds. Ten  million  dollars*  worth  of  rubber  comes  yearly 
from  the  Belgian  Congo. 

Industrial  and  social  conditions. — Africa  is  already  a  "white 


AFTER  THE  GREAT  WAR  37 

man's  land."  If  you  take  the  population  of  metropolitan 
New  York  and  put  it  into  the  States  of  Texas  and  New  Mexico, 
you  have  the  equivalent  of  all  Africa  not  under  control  of  the 
white  man.  The  white  man  seeks  the  gold,  diamonds,  ostrich 
feathers,  copper,  chrome  ore,  and  wool  of  the  South ;  the  ivory, 
oil,  copper,  and  copal  of  the  central  countries;  the  cotton,  nuts, 
oil,  hide,  wood,  cereals,  and  tin  of  the  North.  He  brings  his 
Western  civilization  to  bear  upon  the  gross  paganism  in  South 
and  Central  Africa,  and  upon  the  Mohammedanism  of  the 
North.  .  .  .  But,  unfortunately,  he  brings  not  the  blessings 
alone,  but  the  evils  also,  often  in  an  exaggerated  form.  He 
brings  rum  and  teaches  the  natives  to  drink  it  in  spite  of  the 
legislation  that  in  most  colonies  prohibits  sale  of  intoxicants 
to  natives;  and  his  rum  is  much  more  harmful  than  the 
native  brew,  bad  as  that  is.  Commercialized  prostitution, 
another  of  the  white  man's  gifts,  is  a  more  devilish  thing  than 
the  customary  polygamy  of  the  natives." 

Educational  neglect. — The  native  population  is  almost  en- 
tirely ignorant,  save  in  Egypt  and  along  the  northern  coast. 
In  South  Africa,  where  the  whites  are  numerous,  5  per  cent 
of  the  men  and  women  can  read  and  write;  15  per  cent  of  the 
boys  and  girls.  In  central  Africa  perhaps  one  black  man 
in  100  can  read;  or  one  black  woman  in  400. 

The  religious  problem. — The  native  population  of  Africa  is 
mostly  pagan  or  Mohammedan.  Mohammedans,  40,000,000 
strong,  are  pushing  down  from  the  North  on  the  pagans  of 
central  Africa  like  a  mighty  army.  Their  base  is  well  estab- 
lished in  Egypt,  Morocco,  Tunis,  Nigeria,  and  Algeria.  Mada- 
gascar has  been  rather  thoroughly  Christianized  (there 
are  about  450,000  Protestants  and  50,000  Roman  Catholics). 
In  South  and  Central  Africa  fewer  than  6,000,000  natives  are 
touched  in  any  way  by  evangelical  missions.  In  these  fields 
there  is  one  ordained  missionary  to  every  35,514  natives. 
North  Africa  is  perhaps  Christianity's  greatest  shame.  Though 
the  people  number  nearly  80,000,000,  Christians  number  only 
a  little  more  than  121,000.  Here  are  60,000,000  natives  who 
have  never  had  an  opportunity  of  hearing  the  good  news.  In 
the  early  Christian  centuries  North  Africa  was  the  very  heart 


"  A  recent  report  states  that  "96  per  cent  of  the  members  of  a  certain  tribe  in 
West  Africa  are  infected  with  venereal  disease.  In  South  and  Central  Africa 
it  is  estimated  conservatively  that  50  per  cent  of  the  native  population  are  thus 
affected,  while  in  North  Africa  conditiona  are  considerably  worse." 


38  TRAINING   WORLD    CHRISTIANS 

of  Christendom.  To-day  you  find  only  ruins  to  mark  the  spot 
where  Christianity  once  flourished,  and  whence  its  mission- 
aries went  forth  into  the  world.  To-day  missionaries  are  be- 
ing sent  to  this  ancient  home  of  our  faith — the  present  home 
of  a  non-Christian  people. 

Missionaries  are  being  sent — yes,  but  too  slowly.  We  touch 
nine  tenths  of  Africa's  folk  with  trade;  we  touch  only  one 
tenth  of  these  nine  tenths  with  the  Word  of  God.  Paganism, 
Islam,  Christianity — which  shall  Africa  have? 

To-morrow. — One  day  you  will  hear  from  Africa.  The 
World  War  brought  more  than  1,000,000  young  Africans  into 
touch  with  the  Western  world.  Each  one  who  returned  is  a 
messenger  to  his  people.    What  will  he  tell  them? 

Democracy  is  filtering  in.  Self-government  is  at  least  only 
a  question  of  time.  Before  that  time  comes,  it  depends  on 
the  Church  of  Christ  to  determine  whether  it  shall  be  a  mate- 
rialistic or  a  Christian  government.  These  "backward"  peo- 
ples are  catching  the  vision  of  democracy;  but  before  they  can 
fitly  share  the  responsibilities  of  government  they  must  be 
educated  in  the  Christian  ideals  on  which  alone  a  safe  democ- 
racy can  be  builded.  Is  the  African  to  be  a  serf  of  the  white 
man,  or  a  freeman?  Is  Africa  to  be  developed  for  the  African, 
and  the  African  for  Africa?  Is  Africa  to  inherit  all  the  ills 
of  our  industrialism?  Is  its  old-time  system  of  taboos  to  be 
broken  down  without  the  provision  of  more  powerful  moral 
sanctions  in  their  stead?  Is  Africa  to  have  a  real  religion, 
that  will  help  its  people  toward  the  highest  kind  of  self- 
realization? 

The  Neae  East" 

A  little  farther  north  your  eyes  stop  upon  one  of  the  sore 
spots  in  the  human  family.  It  is  the  Near  East,  the  "cross- 
roads of  the  world." 

The  size. — Armenia,  Mesopotamia,  Arabia,  Palestine,  Syria, 
Persia,  and  Turkey  have  about  35,000,000  people  in  their 
2,272,806  square  miles. 

The  people, — These  people  are  the  Turkish  races,  Caucasian 
in  origin  but  Oriental  in  spirit.  These  are  greatly  inter- 
mingled with  the  brown  races  and  sometimes  with  the  Negroes. 


«8  The  Near  East:    Crossroads  of  the  World,  by  William  H.  Hall;  The  Riddle  of 
Nearer  Asia,  by  Basil  Mathewa. 


AFTER  THE  GREAT  WAR  39 

Then,  too,  Jews  abound  in  this  section.  All  these  have 
blended  with  the  Arabian,  Syrian,  Persian,  and  Turks,  and 
the  result  is  a  kaleidoscopic  mixture. 

The  entire  Near  East  is  and  will  for  years  to  come  be  a 
field  for  relief  work.  Turkey  is  morally  and  financially  bank- 
rupt. It  is  centuries  behind  the  Christian  world  in  educa- 
tion, in  health,  in  the  protection  of  women  and  children,  in 
the  care  of  the  unfit — in  everything  that  makes  life  worth  liv- 
ing for  the  great  masses  of  the  people.  A  marked  contrast 
between  Turkish  and  Christian  standards  of  education  may  be 
seen  in  this — that  while  among  the  Turks  only  three  men 
out  of  ten  and  one  woman  out  of  ten  can  read  and  write,  in 
Armenia  nine  men  out  of  ten  and  six  women  out  of  ten  can 
read  and  write.  In  Turkey  there  are  only  8,000  doctors,  about 
one  for  every  20,000  persons.  Disease,  particularly  large 
spreading  epidemics,  is  most  frequent — typhoid  fever,  Asiatic 
cholera,  and  malaria. 

Persia,  although  a  monarchy,  has  caught  the  unrest  that 
pervades  the  Orient.  The  simple  democracy  of  Christ  is  be- 
ginning to  reach  an  enslaved  people. 

Syria  and  Palestine  have  for  years  been  part  of  the  Turkish 
Empire  and,  thus,  subject  to  the  despotic  rule  of  the  Turks, 
But  to-day  both  lands  are  open  to  Western  influence  and  Chris- 
tian development.  These  little  nations  have  suffered  greatly 
during  the  last  six  years.  The  population  has  shrunk  to  barely 
3,000,000  inhabitants.  Many  villages  were  wiped  out  by 
famine. 

The  fabled  land  of  Arabia  is  the  "Holy  Land"  of  the 
Mohammedans.  You  would  not  expect  it  to  be  open  to  Chris- 
tian missions,  yet  brave  pioneers  have  gained  a  foothold  there. 
The  medical  missionary  is  "the  key  man"  who  unlocks  the 
door. 

And  what  shall  we  say  of  Armenia,  with  its  400,000  orphans 
and  thousands  upon  thousands  of  Christian  families,  driven 
from  their  homes  by  the  Turks,  now  waiting  destitute  in 
Russian  Armenia? 

"The  Christian  world  has  a  great  debt  to  pay  to  the  Near 
East.  For  years  the  ancient  lands  that  lie  between  Europe 
and  Asia  have  been  the  scene  of  European  intrigue.  The  so- 
called  Christian  nations  have  taken  advantage  of  the  corrup- 
tion of  Moslem  officials  to  use  them  as  pawns  in  the  game  of 


40  TRAINING   WORLD   CHRISTIANS 

Western  politics.  Indirectly  the  West  has  assisted  in  the 
exploitation  of  the  people  under  the  Turkish  rule.  The 
great  nations,  prompted  by  self-interest,  have  even  stood  by 
and  watched  the  massacre  of  the  long-tortured  Armenians  by 
fanatic  Moslems.  .  .  .  The  Allies  now  have  an  opportunity 
to  put  the  people  of  the  Near  East  on  the  road  of  indepen- 
dence and  self-government.  .  .  .  Will  Armenia,  Mesopotamia, 
Arabia,  Palestine,  and  Assyria  be  given  a  fair  chance  for  self- 
development  or  will  they  be  parceled  among  the  powers  and 
remain  a  storm  center  of  European  politics?'"* 

EUEOPE 

"Has  it  happened  yet?" — A  world  traveler  and  keen  student 
of  international  affairs,  after  spending  six  months  recently 
prying  into  the  nooks  and  crannies  of  Europe,  remarked  that 
he  never  picked  up  his  morning  newspaper  without  glancing 
fearfully  at  the  headlines  and  asking,  "Has  it  happened  yet?" 
So  unstable  is  the  equilibrium  of  Europe,  so  many  seeds  of 
new  wars  lurk  in  a  peace  treaty  that  many  hold  iniquitous, 
that  it  is  not  at  all  unusual  for  newspaper  correspondents  to 
begin  their  dispatches,  "As  I  write,  war  clouds  are  gather- 
ing in  Europe." 

Europe  probably  Is  not  dying,  as  Anatole  France  would  have 
us  believe,  but  it  is  in  confusion.  Wherever  class  distinctions 
have  been  most  marked,  there  is  the  unrest  most  dire.  The 
common  people,  the  submerged  millions,  those  who  have  never 
had  a  chance,  are  asking  for  their  rights. 

Vice,  as  usual,  is  following  in  the  wake  of  war  with  fear- 
some and  far-extending  results.*"  The  reaction  after  the  fine 
idealism  of  supreme  sacrifice,  which  we  noted  in  the  early 
pages  of  the  chapter,  has  brought  on  apace  all  manner  of 
problems — economic,  industrial,  social,  moral,  religious. 

Europe  needs  help. — So  it  is  that  Europe,  although  nomi- 
nally a  Christian  part  of  the  human  family  and,  indeed,  the 
strongest  section  of  Protestantism,  presents  a  problem  that 
is  truly  missionary  in  the  best  sense  of  the  word.  European 
Protestantism  does  not  seem  to  have  been  captured  as  yet  by 
the  ideal  of  establishing  God's  kingdom  in  the  hearts  of 
men  even  to  the  ends  of  the  earth.     For,  while  continental 


M  Foreign  Survey  (Interchurch  World  Movement),  page  77. 
«  See  Methodist  Times,  London,  October  7,  1920. 


AFTER  THE  GREAT  WAR  41 

Europe  numbers  two  and  one  half  times  as  many  Protestant 
communicants,  the  United  States  sends  out  six  times  as  many 
missionaries.  It  is  significant,  moreover,  even  after  allowing 
for  differences  in  the  value  of  money,  that  continental  Europe 
gives  only  a  little  more  than  one  twentieth  as  much  money  for 
the  evangelization  of  the  world  as  does  the  United  States." 
Evidently  Protestants  in  Europe  cannot  at  this  time  be  counted 
upon  either  in  money  or  in  men  for  a  large  share  in  winning 
the  world  for  Christianity.  This  is  not  in  any  way  to  dis- 
count European  Protestant  foreign-missionary  work.  It  is 
merely  to  state  an  important  factor  for  the  people  of  the 
United  States  to  have  in  mind  when  they  face  their  own 
responsibility  in  this  great  task  in  the  next  few  years.  John 
Oxenham,  the  distinguished  English  poet,  in  a  letter  con- 
gratulating an  American  layman  upon  the  success  of  the 
Methodist  Centenary,  said:  "It  does  one  good  to  hear  of  it:  the 
world  generally  seems  such  a  depressing  welter  of  self-seeking 
opportunities  at  present.  Still,  Benjamin  Kidd,  in  his  Science 
of  Power,  affirms  that  the  mentality  of  any  race  can  be  trans- 
formed in  one  generation  by  intensive  work,  especially  among 
the  young,  .  .  .  and  it  seems  to  me  that  the  world  must 
look  for  it  to  America." 

The  Balkans, — The  Balkans  have  had  seven  years  of  war  in 
the  last  ten.  The  women  and  children  have  suffered  greater 
torments  even  than  those  of  Belgium  and  France.  Typhus, 
Bolshevism,  and  anti-Bolshevism  have  swept  over  the  land  in 
the  wake  of  Mohammedan  abuses.  The  Balkan  people  present 
problems  that  ordinarily  belong  to  the  non-Christian  world. 
The  illiteracy  is  appalling:  98  per  cent  of  the  brides  in  Rou- 
mania  cannot  write  their  names;  of  the  Servians  80  per  cent 
are  illiterate;  in  Greece  53  per  cent  are  illiterate;  in  Bulgaria 
the  state  is  more  hopeful,  66  per  cent  of  the  women  being 
illiterate,  but  only  16.  per  cent  of  the  men." 

Eastern  countries. — To  the  north  your  eyes  alight  upon  the 
stirring  spectacle  of  peoples  awakening  to  new  national  life 
as  an  outcome  of  the  war.  There  is  Czechoslovakia,  whose 
peoples  put  great  faith  in  America.    America  is  to  Bohemian 


"  The  British  Empire  has  20,148,958  Protestants;  continental  Europe,  70,478,896; 
the  United  States,  only  25,980,456.  In  1919  Protestants  in  continental  Europe 
gave  to  missions  $1,579,049;  in  the  United  States,  $29,242,527.  (From  the  For- 
eign Survey  [Interchurch  World  M')vement],  page  53.) 

*^  Foreign  Survey  (Interchurch  V>'orld  Movement),  page  66. 


42  TRAINING  WORLD   CHRISTIANS 

folk  the  Moses  who  shall  lead  them  and  the  other  peoples 
of  Europe  to  religious  and  civil  liberty.  Although  Poland  Is 
predominantly  Roman  Catholic,  still,  more  than  2,000,000 
Protestants  live  within  its  borders.  In  Russian  Poland  62  per 
cent  of  the  people  cannot  read  or  write.  More  than  2,100,000 
diseased  and  crippled  victims  of  the  World  War  have  passed 
through  Poland  to  their  own  territory.  The  need  of  emer- 
gency relief  in  food,  fuel,  clothing,  and  hospital  supplies  will 
not  slacken  for  several  years.  Hungary  presents  a  like  need 
of  emergency  relief.  The  sudden  change  from  autocracy  to 
democracy  makes  the  confusion  in  Hungary  exceedingly  acute. 

Russia. — One  fourth  of  Christendom  lies  within  the  bounds 
of  the  old  Russian  Empire.*^  Religious  leaders  like  Dr.  John 
R,  Mott  and  Dr.  Sherwood  Eddy  have  long  characterized  the 
Russian  student  class  as  being  the  most  religious  of  the  world. 
From  the  earliest  times  the  Russian  mind  has  been  preoc- 
cupied with  religious  problems.  To  a  surprising  degree  the 
ideal  toward  which  Russia  is  striving  is  Christian.  And  that 
ideal  permeates  public  as  well  as  private  life.  There  are  many 
people  who  have  believed  that  Russia  is  called  to  a  high  reli- 
gious mission.  If  communism  is  capable  of  sustaining  the  test 
of  practicality,  it  must  be  in  some  such  atmosphere  as  this. 

Central  Europe. — Germany,  Austria,  and  Switzerland  hold 
about  76,000,000  people,  43,000,000  of  whom  are,  in  name  at 
least,  Protestant.  Germany  and  Austria  are  now  in  the  throes 
of  reconstruction.  It  is  hard  to  see  signs  of  any  real  repent- 
ance on  the  part  of  the  German  people.  It  is  diflBcult  to  know 
whether  the  peace  treaty  is  just  to  them  or,  as  a  French 
economist  put  it,  "cuts  off  the  cow's  head  while  milking  her." 
But  the  obligation  is  ours  to  be  charitable,  without  malice,  for- 
giving. A  new  generation  is  rising  in  Germany.  It  is  Ger- 
many's only  hope.  Recently  two  thousand  German  youths  met 
at  Kronach  in  Bavaria  to  revive  the  Wandervogel — an  organ- 
ization that  started  as  a  protest  against  the  beer-drinking, 
duel-fighting  University  life.  In  this  first  meeting  since  the 
war  they  dramatically  burlesqued  militarism.  They  are  fair 
representatives  of  the  youth  of  Germany,  hating  the  old  regime 


•»  The  population  of  the  old  Russian  Empire  was  :  Russia  in  Europe,  149,764,900; 
Russia  in  Asia,  29,141,500.  The  following  religious  faiths  are  represented:  Greek 
Orthodox,  120,970,000;  Roman  Catholic,  15,420,000;  Mohammedans.  18,742,000; 
Protestant,  8,324,000;  Jews,  6,750,000;  other  Christians,  1,661,000;  other  non- 
Cbriatianfl,  865,000, 


AFTER  THE  GREAT  WAR  43 

and  accepting  the  nation's  punishment  as  a  means  of  redemp- 
tion from  all  militarism;  for  they  consider — and  rightly  too, — 
that  the  Prussian  is  not  the  only  militarism  in  the  world." 
The  Nuremberg  Frankische  Tagespost  sees  the  best  hope  for 
German  democracy  in  so  reforming  the  universities,  hith- 
erto completely  militarized,  as  to  teach  the  ideal  of  liberty." 
The  help  of  American  Protestantism  is  gladly  received  in  this 
hour  of  need,  as  may  be  seen  in  the  welcome  given  to  the 
Methodist  Episcopal  Church,  which  was  so  fortunate  as  to  be 
the  first  organization  to  send  food  and  supplies  into  Germany 
after  the  armistice  was  signed.  Even  the  Bolsheviki  respect 
a  church  that  helps  folks  at  the  place  of  their  greatest  need. 
A  German  Methodist  preacher  was  arrested  by  the  Bolsheviki. 
When  brought  to  trial  he  told  what  his  church  was  doing  for 
Germany.  "Well,  we  will  let  you  off  this  time,"  the  court  de- 
cided, "because  you  belong  to  so  helpful  a  church;  but  remem- 
ber, we  will  hang  you  later."     And  such  was  his  discharge. 

Western  and  Southern  Europe. — Here  you  behold  the  bat- 
tle grounds  of  the  Great  War,  where  the  people  bravely  face 
the  immense  task  of  restoration.  In  France  20  per  cent  of 
the  land  was  totally  torn  up;  250,000  houses  were  destroyed; 
1,400,000  of  its  sons  were  killed,  and  another  1,000,000  maimed; 
250,000  died  of  tuberculosis;  7,000  were  blinded. 

Perhaps  no  other  European  country  holds  so  great  an  oppor- 
tunity for  Protestant  advance  as  does  France.  But  the  Protes- 
tants number  only  about  1,000,000,  or  one  fortieth  of  its  popu- 
lation (and  fewer  than  half  of  these  are  at  all  closely  related 
to  the  church).  The  Protestant  Church  in  France,  though 
small,  is  very  much  alive.  In  the  United  States  we  send  5.4 
per  cent  of  our  Protestant  missionaries  and  ministers  to  the 
foreign  fields;  but  France  sends  17.5  per  cent  of  hers.  While 
American  churches  contribute  8.3  per  cent  of  their  income  to 
foreign  missions,  French  churches  give  16.5  per  cent  of 
theirs.^'  No  doubt  you  are  accustomed  to  think  of  Spain  and 
Portugal  and  Italy  as  purely  Catholic  countries.  But  the  door 
is  open  to  any  Protestantism  that  has  a  message  for  the 
people  who  are  turning  away  from  the  Roman  faith.  "Prot- 
estantism is  growing,  and  indifference  is  alarmingly  on  the 


**  Christian  Century,  October  21,  1920,  page  4. 
*  Literary  Digest,  September  4,  1920,  page  29. 
^Foreign  Survey  (Interchurch  World  Movement),  page  57, 


44  TKAINING   WORLD    CHRISTIANS 

increase,"  says   the   Roman   Catholic  journal   America.     The 
number  of  Protestants  in  Italy  has  doubled  in  ten  years." 

Northern  countries. — Last  of  all,  away  to  the  north  you  see 
Norway,  Sweden,  Denmark,  and  Finland.  Finland  is  the  only 
one  of  this  group  which  suffered  directly  from  the  war.  Our 
greatest  opportunity  in  those  northern  lands  lies  in  the  fact 
that  they  are  near  to  distraught  Russia  and  bewildered  Ger- 
many; for  a  helpful  approach  to  these  they  offer  a  splendid 
base. 

Section  3.     General  Impressions 

Christianity  versus  heathenism. — You  have  by  this 
time  looked — very  hurriedly,  of  course — at  practically 
all  of  the  human  family  except  our  own  people.  You 
are  probably  thinking  that  this  great  family  does  not 
look  very  happy.  You  have  doubtless  been  repelled  par- 
ticularly by  the  wretchedness  of  those  sections  that 
are  unacquainted  with  the  Christ.  But  at  the  same 
time,  if  you  are  a  true,  liberty-loving  American,  you 
must  have  been  thrilled  to  see  the  very  clear  signs  of 
awakening  democracy  among  even  those  peoples  whom 
the  world  thinks  ''backward." 

It  is  quite  to  be  expected  if,  after  spending  so  much 
time  in  peering  at  far-away  peoples  without  so  much 
as  once  letting  your  vision  get  out  of  focus,  you  find 
that  your  eyes  are  tired,  or  that  your  head  aches. 
Maybe  you  have  seen  so  much  that,  like  travelers  who 
try  to  cover  too  large  a  territory  in  one  trip,  you  sim- 
ply cannot  take  in  any  more.  If  that  is  how  you  feel, 
perhaps  we  can  refresh  our  minds  by  setting  down  a 
few  general  impressions  as  a  sort  of  summary  of  what 
we  have  seen.  First,  contrast  heathenism  and  Chris- 
tianity in  point  of  results,  or  actual  working. 


«  In  1862  there  were  32.975;  in  1901,  they  had  increased  to  65,595;  in  1911. 
ten  years  later,  there  were  123,253. 


APTEiR  THE  GREAT  WAR  45 

The  saving  of  life. — Christian  civilizations  have  faced 
the  problem  of  health  and  have  shown  the  people  the 
value  of  human  life.  Men  in  the  United  States  average 
forty-five  years  of  life,  and  women,  forty-three;  but 
in  India  the  average  length  of  life  is  little  more  than 
half  that:  twenty-five  years  for  men  and  only  twenty- 
three  for  women.  Moreover,  the  Christian  world  has 
learned  how  to  save  its  babies.  The  United  States  saves 
nine  out  of  every  ten,  but  in  the  non-Christian  world 
the  appalling  waste  of  infant  life  cannot  be  computed. 
Such  estimates  as  are  at  hand  indicate  that  more  than 
half  the  babies  of  Siam  and  Indo-China  die  before  they 
are  two  years  old. 

Education. — In  the  matter  of  education  the  non- 
Christian  world  again  is  at  a  disadvantage.  In  the  non- 
Christian  world  only  one  man  in  a  dozen  and  one 
woman  in  two  dozen  can  read  and  write.  If  we  think 
that  the  United  States  is  handicapped  by  an  illiteracy 
rate  of  about  ten  or  so  in  a  hundred,  what  shall  we  say 
of  the  three  fifths  of  the  human  family  among  whom 
the  illiteracy  rate  is  ninety-five  in  a  hundred?  What 
good  does  it  do  to  send  the  Bible  to  people  who  cannot 
read  it  when  they  have  it  ?  How  can  a  democracy  made 
up  of  illiterate  people  be  safe  for  the  world? 

Women  and  children. — Perhaps  the  unhappiest  sight 
of  all  is  the  condition  of  women  and  children  in  non- 
Christian  lands.  Christianity's  banner  bears  the  le- 
gend "Women  and  Children  First."  Wherever  the 
Christian  message  goes  it  makes  life  happier  for  women 
and  children.  When  you  stop  to  consider  that  at  least 
one  third  of  the  population  of  the  non-Christian  world 
is  under  twelve  years  of  age,  the  importance  of  caring 
for  the  children  becomes  manifest.  In  non-Christian 
lands  barely  one  child  in  ten  gets  even  a  primary  edu- 


46  TRAINING  WORLD    CHRISTIANS 

cation.     And  all  over  the  world  childhood  is  being 
wasted  mentally,  morally,  and  physically. 

How  many  Christians  in  the  human  family? — Do  you 
have  any  idea  how  big  this  human  family  is?  Do  you 
realize  how  few  of  the  members  are  Christians?  Let 
us  look  at  figures.  Statistical  experts  tell  us  that  there 
are  about  1,700,000,000  folks  in  the  family.  They  are 
divided  up  in  their  religious  faiths  as  follows  :^* 

Roman  Catholics  288,000,000 

Eastern  Catholics 121,000,000 

Protestants"  167,000,000 

Total  Christians 576,000,000 

Jews 14,972,000 

Mohammedans 227,040,000 

Buddhists 140,047,000 

Hindus 215,512,000 

Confucianists  and  Taoists 310,925,000 

Shintoists 25,015,000 

Animists 161,272,000 

Miscellaneous 21,375,000 

Total  Non-Christians.^ 1,116,158,000 

Total  Human  Family 1,692,158,000 

If  you  study  the  foregoing  table  with  a  little  care, 
you  will  see  that  about  1,116,000,000  of  the  1,700,000,000 
people  in  the  world  (65  per  cent)  are  non-Christian. 
This  many  people  either  do  not  know  our  Christ  at 
all  or  have  an  entirely  misleading  conception  of  his 
message.    But  to  say  that  there  are  1,116,000,000  peo- 

«  World  Almanac,  1920.  For  a  slightly  different  count  see  World  Facts  arui 
America's  Responsibility,  by  Cornelius  H.  Patton,  page  40. 

*•  More  than  95  per  cent  of  the  Protestant  church  members  of  the  world  live 
in  the  United  States,  the  British  Isles,  Canada,  continental  Europe,  and  Australia. 
About  one  fifth  of  1  per  cent  are  scattered  through  Latin-America.  Four  per  cent 
live  in  the  non-Christian  world  (including  Europeans  and  their  descendants). 
About  2  per  cent  of  the  Christians  of  the  world  have  been  converted  from  beatbeu- 
ism  {Foreion  Survey  [Intercburch  World  Movement],  page  43). 


AFTER  THE  GREAT  WAR  47 

pie  in  the  world  who  have  not  heard  the  gospel  means 
to  most  of  us  about  as  much  as  to  say  that  the  sun  is 
93,000,000  miles  away  from  the  earth.  Let  us  try  to 
make  a  concrete  picture  of  this  multitude.  Put  them 
single  file,  three  feet  apart,  and  they  would  extend 
633,040  miles,  or  more  than  twenty-five  times  around 
the  globe.  Traveling  at  the  rate  of  three  miles  an 
hour  day  and  night,  it  would  take  this  procession  of 
non-Christians  twenty-four  years  and  twenty-eight 
days  to  pass  a  given  point.  Put  them  in  columns,  two 
hundred  abreast,  three  and  a  half  feet  between  columns, 
and  they  would  make  a  phalanx  extending  from  New 
York  to  San  Francisco.^^ 

About  500,000,000  of  these  people — almost  a  third 
of  the  whole  human  family — die  in  a  single  genera- 
tion.^i  To  carry  the  gospel  even  to  our  own  genera- 
tion seems,  in  view  of  the  size  of  the  task,  almost 
impossible.  If  a  single  Christian  should  set  out  to 
reach  this  multitude  alone  and  should  work  eight  hours 
a  day,  spending  five  minutes  with  each  person,  it  would 
take  him  14,269  years.  Certainly  it  cannot  be  done  by 
one  person.  It  will  require  thousands  of  people  work- 
ing all  the  time  and  working  in  the  right  way.  What 
the  right  way  is  we  shall  consider  in  the  next  chapter. 

Section  4.  America's  Responsibility 
"Whosoever  would  be  first'  among  you,  shall  be  your 
servant." — When  America  entered  the  war  it  "joined 
the  world."  As  America  became  the  determining  fac- 
tor in  the  outcome  of  the  war,  so  it  became  a  dominant 
force  in  the  thought  and  life  of  the  world. 

Years  ago  Theodore  Roosevelt  said  we  were  a  "mis- 
sionary nation."     But  we  are  just  now  approaching 

M  The  Sunday-School  Teacher  and  the  Program  ofJeaus,  Trull  and  Stowell,  page  86 
wJWd.,  p.  86. 


48  TRAINING  WORLD   CHRISTIANS 

that  ideal.  The  war  forced  America  into  a  world  serv- 
ice that  Mr.  Asquith  called  ''one  of  the  most  disinter- 
ested acts  in  the  history."  Its  achievement  places  a 
moral  obligation  on  America  to  stay  in  world  service. 

As  nations  on  the  other  side  of  the  earth  struggle 
back  to  peace,  America  has  a  glorious  opportunity  to 
point  the  way.  America  has  avowed  the  Christian 
gospel  of  love.  It  must  to-day  reenforce  that  gospel 
with  works  of  love  greater  than  mankind  has  ever  be- 
fore witnessed.    America's  mission  is  world  service. 

Men  and  money. — In  man  power  and  in  money  the 
United  States  is  well  prepared  for  its  world  mission. 
Mr.  John  Skelton  Williams,  comptroller  of  the  treas- 
ury, in  addressing  the  American  Bankers'  Association 
in  Atlantic  City  (1918),  said: 

If  we  were  now  to  withdraw  from  the  deposits  in  our 
American  banks  an  amount  of  money  equal  to  the  combined 
resources  of  the  Bank  of  England,  the  Bank  of  France,  the 
Bank  of  Spain,  the  Bank  of  Italy,  the  Bank  of  Norway,  the 
Bank  of  Sweden,  and  the  Imperial  Bank  of  Japan,  we  would 
still  have  left  on  deposit  in  our  American  banks  more  money 
than  we  had  in  1914. 

Whereas  America's  wealth  in  1904  was  estimated 
at  1107,104,211,917,  and  in  1912  at  |187,739,071,090, 
the  estimate  for  1918  was  |220,000,000,000 ;  and  nobody 
knows  what  the  wealth  of  the  United  States  is  at  the 
present  time.  The  war  made  18,000  new  American  mil- 
lionaires. America  has  the  money  to  finance  its  world 
mission. 

And,  also,  America  has  the  men.  It  was  spared  the 
awful  scourge  of  war  which  has  so  depleted  the  man 
power  of  Europe.  Do  you  realize  how  little  we  suf- 
fered in  this  war  in  comparison  with  other  nations? 
The  following  table  holds  some  poignant  facts : 


AFTER  THE  GREAT  WAR 


49 


Losses  of  Nations  in  thk  Wokld  War 
Compiled  by  the  Central  Records  OfiBce,  A.  E.  F. 


Total 

Mobilized 

Force 

Killed 

Wounded 

o  U 
u  o 

Prisoners 
or 

Missing 

Russia 

France 

British  Em . . 

Italy 

Germany. . . . 
Aus.-Hung. . . 

Turkey 

Bulgaria 

U.S.  A 

12,000,000 
7,500,000 
7,500,000 
5,500,000 

11,000,000 

6,500,000 

1,600,000 

400,000 

4,272,521 

1,700,000 

1,385,300 

692,065 

364,000 

1,611,104 

800,000 

300,000 

201,224 

50,327 

14.2 

18.5 

9.2 

6.6 

14.6 

12.3 

18.8 

50.3 

1.2 

4,950,000 

2,675,000 

2,037,325 

947,000 

3,683,143 

3,200,000 

570,000 

152,399 

205,690 

41.3 

35.7 
27.2 
17.2 
33.5 
49.2 
35.6 
38.1 
4.8 

2,500,000 

446,300 

360,367 

1,393,000 

772,522 

1,211,000 

130,000 

10,825 

14,363 

69,176,864 

7,668,320 

18,681,257 

7,080,580 

Read  down  the  column  headed  "Per  Cent  Killed" 
and  be  thankful  that  only  1.2  per  cent  of  America's 
youth  was  sacrificed.  Then  read  down  the  column 
headed  ''Per  Cent  Wounded"  and  realize  how  great  a 
gratitude  America  must  feel  because  otily  Jf.8  per  cent 
of  its  lads  were  maimed  in  battle. 

But  these  losses,  tragic  as  they  are,  cannot  be  as 
pitiful  as  the  loss  of  innocent  children. 

In  the  cities  of  Austria  the  rate  of  child  mortality  is  twice 
that  of  the  birth  rate;  and  Austria  is  not  alone  in  this 
pathetic  story.  The  effects  of  the  stupendous  folly  of  war 
will  not  all  be  told  for  two  generations  or  more,  for  the 
rickety  little  ones  who  survive  the  starvation  of  these  times 
will  transfer  to  their  children  the  withering  and  blasting 
effects  of  an  anaemic  inheritance.  Another  phase  of  the 
tragedy  is  that  of  the  orphaned.  There  are  12,000,000  of  them 
in  Europe  to-day.  Russia  leads  here,  as  she  does  in  all  war's 
losses,  with  a  total  of  4,000,000.  Germany  is  supporting  as  best 
she  can  3,000,000  orphans;  and  France  is  left  with  a  million. 
England's  total  .  .  .  must  be  well  up  toward  that  of  France. 
The  greater  burden  is  that  of  our  enemies  and  Russia,  which 
is  today  included  in  about  the  same  category  as  an  enemy. 


50  TKAINING   WORLD   CHRISTIANS 

Of  the  12,000,000  more  than  9,000,000  are  from  east  of  the 
Rhine  and  north  of  the  Alps." 

America  has  not  been  required  to  give  this  awful  toll 
of  child  life.  America  has  been  spared.  It  has  its 
wealth,  its  men,  its  children,  safe  and  sound.  To  what 
end?  For  its  own  selfish  purposes?  ''Whosoever 
would  be  first  among  you,  shall  be  your  servant." 
America  first — ^in  service! 

Was  the  war  fought  in  vain? — The  old  watchword 
''The  war  to  end  war!"  says  Sir  Philip  Gibbs,  "now 
mocks  at  us  with  jeering  laughter."  Men  there  are 
— militarists — who  are  trying  to  make  us  believe  that 
we  did  not  enter  this  war  for  any  ideal  purpose  but, 
instead,  selfishly.  Winston  Churchill  is  clothing  the 
British  army  in  scarlet  in  order  to  restore  the  glamour 
of  military  life,  so  sadly  tarnished  by  the  khaki,  mud, 
sweat  and  blood.  The  English  are  experimenting 
with  new  poison  gases  and  bombing  Arab  villages ;  the 
Americans  are  attacking  the  Haitians ;  the  French  are 
placing  their  hopes  in  military  science  as  the  only 
safeguard  of  the  future.^^ 

The  militarists  speak  of  new  wars.  What  will  you 
say  to  them?  That  this  war  was  fought  to  end  war? 
They  reply  with  a  smirk  and  a  shrug  of  the  shoulder: 
"That  was  merely  a  recruiting  argument.  We  didn't 
really  mean  it  when  we  said  it.  It  was  simply  to  get 
the  young  men  to  enlist."  But  the  youths  who  fought, 
bared  their  breasts,  and  in  many  instances  gave  their 
lives  were  impelled  by  the  conviction  that  they  were 
freeing  this  world  from  future  wars. 

Shall  a  war  that  cost  more  than  32,000,000  lives  and 


^  Christian  Century,  September  9,  1920. 
M  Nation,  October  13,  1920,  page  395. 


AFTER  THE  GREAT  WAR  51 

(directly  and  indirectly)   more  than  1338,000,000,000 
have  been  fought  in  vain  ? 

The  answer. — 

We  cannot  get  back  to  the  social  relations  that  existed 
before  the  war.  We  must  move  forward.  New  conceptions 
must  replace  the  old  ones.  We  must  regard  our  fellow  'beings 
in  a  far  different  light. 

These  words  are  Mr.  Elihu  Root's.^* 

There  is  only  one  cure  for  the  woes  of  Europe  and  our 
own — not  easy,  but  bound  to  come  unless  we  are  looking  for 
downfall.  It  is  the  reconciliation  of  peoples,  burying  of  old 
hatchets,  wiping  out  of  old  villainies,  and  cooperating  in  a 
much  closer  union  of  mutual  help  under  the  direction  of  a 
League  of  Nations,  made  democratic  and  powerful  by  the 
free  consent  and  ardent  impulses  of  the  common  folk.  Be- 
fore that  can  happen,  there  must  come  new  leaders,  new  en- 
thusiasm for  the  ideals  of  life,  a  new  spirit  of  unselfishness, 
and  service  for  the  common  weal. 

These  words  are  Sir  Philip  Gibbs's.^s 

Don't  be  thinking  always  of  getting  back  to  where  you 
were  before  the  war.    Get  a  really  new  world. 

These  words  are  Premier  Lloyd  George's.^^ 

The  destiny  of  the  American  people  is  now  marked  out  for 
the  great  mission  of  leading  the  world  to  a  new  phase  of 
civilization.  By  the  wealth  they  have  and  by  their  power  for 
good  or  evil  they  have  a  controlling  influence  in  the  reshap- 
ing of  the  world  after  its  convulsions.  They  cannot  escape 
from  that  power  even  though  they  shrink  from  its  responsi- 
bility. Their  weight,  thrown  one  way  or  the  other,  will  turn 
the  scale  of  all  the  balance  of  the  world's  desires.  People  of 
destiny,  they  have  the  choice  of  arranging  the  fate  of  many 
peoples.  By  their  action  they  may  plunge  the  world  into 
strife  again  or  settle  its  peace.    They  may  kill  or  cure.    They 

"  To  the  students  of  Hamilton  College,  October,  1920. 

"From  the  New  York  Times,  quoted  in  the  Nation,  October  13,  1920. 

"To  a  labor  deputation  in  wartime. 


52  TKAINING   WORLD   CHRISTIANS 

may  be  reconcilers  or  destroyers.  They  may  be  kind  or  cruel. 
It  is  a  terrific  power  for  any  people  to  hold.  If  I  were  a  citizen 
of  the  United  States,  I  should  be  afraid — afraid  lest  my  coun- 
try should  by  passion,  or  by  ignorance,  or  by  sheer  careless- 
less  take  the  wrong  way. 

These,  once  more,  are  the  words  of  Sir  Philip  Gibbs.^''^ 

Will  America  refuse  its  mission  ? — Said  Mr.  Wilson  on 
his  way  home  from  France : 

It  is  to  America  that  the  world  turns  to-day,  not  only  with 
its  wrongs  but  with  its  hopes  and  grievances.  The  hungry 
expect  us  to  feed  them,  the  roofless  look  to  us  for  shelter, 
the  sick  of  heart  and  body  depend  upon  us  for  cure.  All  of 
these  expectations  have  in  them  the  quality  of  terrible  ur- 
gency.   There  must  be  no  delay. 

It  has  been  so  always.  People  will  endure  their  tyrants 
for  years  but  they  tear  their  deliverers  to  pieces  if  a  millen- 
nium is  not  created  immediately.  Yet  you  know  and  I  know 
that  these  ancient  wrongs,  these  present  unhappinesses,  are 
not  to  be  remedied  in  a  day  or  with  a  wave  of  the  hand. 

What  I  seem  to  see — with  all  my  heart  I  hope  that  I  am 
wrong — is  a  tragedy  of  disappointment. 

As  Basil  Mathews  says  so  well  in  his  little  book  The 
Human  Scene :  "The  world  at  its  malleable  moment  lies 
ready  to  take  an  impress  which  it  will  retain  through 
the  centuries.  .  .  .  There  is  only  one  standard  com- 
pletely worthy — the  program  of  the  world  kingdom  of 
God."58 

So  to  state  the  issue  divides  all  who  face  it  into  two 
classes :  those  who  believe  that  the  Christian  program 
has  been  tried  and  found  wanting ;  and  those  who  hold, 
with  Mr.  Chesterton,  that  "it  has  been  found  difficult 
and  not  tried." 


»  Harper's  Magazine,  June,  1920,  page  11.     See  also  The  People  of  Destiny, 
Gibbs  (Harpers,  1920). 

«  The  Human  Scene,  Mathews;  by  permission  of  Oxford  University. 


AFTER  THE  GREAT  WAR  53 

Discussion  Topics 

Does  the  unrest  in  the  world  indicate  a  change  for  which 
we,  as  Christian  people,  should  be  glad?  Does  it  offer  us  more 
of  difficulty  or  of  opportunity? 

In  your  hasty  survey  of  the  human  family  do  you  find 
much  to  attract  you  in  the  personality  of  the  races  who  do 
not  know  the  Christ? 

What  seems  to  be  the  outstanding  handicap  of  the  "back- 
ward" races  and  what  their  greatest  asset? 

Should  America  feel  the  responsibility  of  righting  the 
wrongs  of  the  world?    Is  it  her  business? 

Bibliography 

The  Marks  of  a  World  Christian,  Daniel  Johnson  Fleming. 
198  pages. 

The  World  and  the  Gospel,  J.  H.  Oldham.    220  pages. 

World  Facts  and  America's  Responsibility,  Cornelius  Pat- 
ton.    236  pages. 

The  Human  Scene,  Basil  Mathews.     Pamphlet. 

The  Spread  of  Christianity  in  the  Modern  World,  E.  C. 
Moore.     352  pages. 

History  of  Christian  Missions,  Charles  H.  Robinson.  533 
pages. 

A  Better  World,  Tyler  Dennett.    173  pages. 

Everybody's  World,  Sherwood  Eddy.     273  pages. 

America's  Stake  in  the  Far  East,  Charles  H.  Fahs.  170 
pages. 

The  New  Opportunity  of  the  Church,  Robert  E.  Speer.  Ill 
pages. 

The  Missionary  Outlook  the  Light  of  the  War,  Committee 
on  the  War  and  the  Religious  Outlook.    329  pages. 

The  Riddle  of  Nearer  Asia,  Basil  Mathews.    211  pages. 

The  Psychology  of  Nationalism  and  Internationalism,  W,  D. 
Pillsbury.     309  pages. 

Some  Aspects  of  International  Christianity,  John  Kelman. 

The  Democratic  Movement  in  Asia,  Tyler  Dennett.  251 
pages. 

The  Program  of  the  Christian  Religion,  John  W.  Shackford. 
204  pages. 


CHAPTER  II 

NEEDED:  A  GENERATION  OF  WORLD 
CHRISTIANS 

Is  there  no  way  to  make  the  human  family  happy? — 
What  we  have  seen  of  the  human  family  has  not  made 
us  very  happy.  We  have  looked  upon  a  world  all 
bound  up  in  one  destiny,  each  of  the  several  members 
closely  related  to  the  other,  yet  everywhere  unrest 
and  confusion.  We  have  seen  more  than  700,000,000 
people  in  chaos,  weltering  amid  the  debris  of  five  ruined 
empires,  and  looking  to  the  West  for  help.  We  have 
shuddered  at  the  sight  of  half  the  human  family  abus- 
ing its  physical  life  because  of  no  decent  knowledge  of 
medicine,  surgery,  or  hygiene.  Our  hearts  have  gone 
out  to  that  half  of  the  human  family  which  every  night 
drops  hungry  to  sleep.  We  have  been  awed  by  the 
thought  of  two  thirds  of  the  human  family  struggling 
along  without  the  hope  that  comes  from  friendship  with 
the  Christ.  We  are  driven  by  these  considerations  to 
ask.  Is  there  no  way  to  put  happiness  into  the  hearts 
of  the  human  family?  Is  there  no  way  to  get  a  pleas- 
anter  picture? 

The  answer:  Make  it  Christian. — Those  who  know 
Jesus  Christ  have  a  ready  answer  to  that  question.  The 
most  critical  student,  after  seeing  what  pure  Chris- 
tianity actually  does  for  folks,  must  surely  come  to  the 
same  conclusion.  To  make  a  happier  human  family,  see 
to  it  that  men  live  in  the  workaday  world  the  kind  of 
life  which  the  Christ  exemplified.  That  is  indeed  to 
set  up,  in  the  hearts  of  all  men  everywhere,  the  king- 
dom of  God. 

54 


NEEDED:  WORLD  CHRISTIANS  55 

National  selfishness  means  national  decay. — Benjamin 
Kidd,  in  The  Science  of  Power,  makes  it  clear  that 
Darwinism  (popularly  understood  to  mean  "the  sur- 
vival of  the  fittest")  found  its  stronghold  not  in  Eng- 
land, Darwin's  home,  but,  rather,  in  Germany.  Ger- 
many to-day  presents  the  sad  spectacle  of  the  end  of 
selfishness.  Even  as  ancient  Petra,  for  a  thousand 
years  an  empty  and  desolated  city,  stands  as  a  classic 
instance  of  what  happens  to  a  people  concerned  solely 
with  its  own  needs  and  interests,  so  modern  Germany 
is  a  solemn  warning  of  the  fate  that  awaits  a  self- 
centered  nation. 

Apostles  of  selfishness. — But  some  have  failed  utterly 
to  see — even  in  history's  open  pages — ^this  lesson  con- 
cerning selfishness.  There  are  those  who,  right  now, 
wish  to  band  together  the  Nordic  races  (the  long- 
headed, yellow-haired,  gray-eyed  peoples  of  northern 
Europe  and  North  America)  in  an  alliance  defensive 
against  the  other  and,  of  course,  "inferior"  races  of 
men.  Read  the  platform  of  this  party  (the  italics  are 
mine)  : 

If  this  great  race  [the  Nordic],  with  its  capacity  for  lead- 
ership and  fighting,  should  ultimately  pass,  with  it  would 
pass  that  which  we  call  civilization.  .  .  .  Such  a  catastrophe 
cannot  threaten  if  the  Nordic  race  will  gather  itself  together 
in  time,  shake  off  the  shackles  of  an  inveterate  altruism,  dis- 
card the  vain  phantom  of  internationalism,  and  reassert  the 
pride  of  race  and  the  right  of  merit  to  rule.  .  .  .  Democratic 
ideals  among  a  homogeneous  population  of  Nordic  blood,  as  in 
England  or  America,  is  one  thing,  but  it  is  quite  another  for 
the  white  man  to  share  his  blood  with,  or  intrust  his  ideals 
to  brown,  yellow,  black,  or  red  men.  This  is  suicide  pure 
and  simple,  and  the  first  victim  of  this  amazing  folly  will  be 
the  white  man  himself.' 


1  From  Madison  Grant's  introduction  to  The  Rising  Tide  of  Color,  by  Lothrop 
Stoddard,  pages  30-33;  copyright,  1920,  by  Cljarlea  Scribner's  Sons.  By  pernxja- 
sion  of  the  publishers, 


56  TRAINING  WORLD   CHRISTIANS 

It  is  hard  to  believe  that  such  statements  can  be 
written  seriously  in  this  year  of  the  race.  In  the  same 
book  quoted  above  the  missionary  enterprise  of  Chris- 
tianity is  blamed  for  transforming  the  colored  world 
in  India,  Japan,  China,  Africa,  and  North  America. 
The  colored  people  have  acquired,  through  the  mission- 
ary, the  white  man's  education  and  knowledge.  They 
are  refusing  serfdom  and  aspire  to  equality  of  status 
and  opportunity.  And  these  signs  of  the  birth  of  a  new 
spirit  in  the  "backward"  and  undeveloped  peoples  the 
apostles  of  selfishness  deem  dangerous  to  the  continued 
supremacy  of  the  white  man. 

No  "inferior"  race. — Pride  of  race  is  a  noble  trait.  A 
fine  expression  of  it  is  W.  E.  B.  Dubois'  "Credo"  which 
prefaces  his  Darkwater.  Dubois  is  a  Negro,  one  of 
the  great  leaders  of  his  race.  Unfortunately,  he  has 
been  so  hurt  by  Anglo-Saxon  conceit  that  he  boasts 
proudly  to  have  in  his  veins  not  one  drop  of  Anglo- 
Saxon  blood.2  Race  loyalty  is  commendable;  but  for 
one  race  to  call  others  "inferior"  is  scarcely  even  scien- 
tific. If  you  are  in  the  habit  of  thinking  that  the  white 
races  have  all  the  capacity  there  is,  read  Professor 
Boas'  The  Mind  of  Primitive  Man  and  be  scientifically 
disillusioned.  Anthropologists  recognize  that  some 
races  have  achieved  more  than  others,  but  they  are  not 
so  sure  that  superior  capacity  is  the  cause.  The  raw 
stuff  of  humanity  is  always  great.  There  are  unde- 
veloped races  but  no  "inferior"  races. 

If  that  is  so,  it  hardly  fits  the  white  man  to  arrogate 
all  superiority  to  himself  and  prate  about  "the  right  of 
merit  to  rule."  Said  as  the  apostles  of  selfishness  say 
it,  that  is  equivalent  to  "the  right  of  might  to  rule" — 
a  dogma  of  which  the  world  has  had  enough.    Let  the 

«  Darkwater,  by  W.  E.  Burghardt  Duboia,  page  3. 


NEEDED:  WORLD  CHRISTIANS  57 

white  man  be  proud  of  his  race;  but  let  also  the  red 
and  yellow  and  brown  and  black  men  have  a  pride  in 
their  respective  races  not  one  bit  the  less.  Give  each 
an  opportunity  to  develop  the  highest  reaches  of  per- 
sonality, the  highest  type  of  civilization  possible.  Ad- 
mit that  each  member  of  the  human  family  has  a  con- 
tribution to  make  to  the  genius  of  the  whole. 

White  dominance  must  diminish. — After  all,  why 
should  550,000,000  white  men  dominate  1,150,000,000 
colored  men?  Why  continue  white  supremacy  for  one 
moment  after  it  has  ceased  to  help  the  backward  peo- 
ples on  toward  self-realization?  While  the  un- 
christianized  apostles  of  self-interest  are  urging  the 
Nordic  peoples  to  get  together  in  a  league  against  all 
the  colored  peoples,  pitting  race  against  race  in  a  man- 
ner that  will  inevitably  bring  the  human  family  to 
fratricide  on  a  world  scale.  Christians  are  teaching 
that  all  men  are  sons  of  one  Father,  and  that  races 
should  live  side  by  side  in  mutual  helpfulness.  The  one 
is  interracial  war ;  the  other  is  interracial  cooperation. 
And  it  is  just  this  sort  of  teaching  which  materialists 
like  Madison  Grant  call  suicide. 

Basil  Mathews,  in  considering  this  problem,  admits^ 
that  while,  on  the  whole, 

white  dominance  .  .  .  has  been  one  of  the  greatest  factors 
in  world  progress  that  history  has  seen,  the  time  has  come 
when  that  white  dominance  must  diminish.  There  are  two 
ways  in  which  it  may  diminish — and,  I  think,  only  two. 
Either  hostility  will  build  itself  up  into  consuming  flames  of 
racial  antagonism,  till  from  the  East  and  from  Africa  a  wild 
and  diabolical  slaughter  of  all  races  ensues,  or  a  process  of 
gradually  increasing  cooperation  will  take  place,  in  which 
white,  yellow,  hrown,  and  black  will  each  discover  its  power 
to  serve  the  good  of  the  whole. 


*  Methodist  Times  (London),  August  12,  1920. 


58  TKAINING   WORLD    CHItlSTIANS 

The  peril  of  the  first  of  these  alternatives  looms  big 
when  we  hear  from  the  lips  of  a  sincere  though 
misguided  Negro  leader  in  America  these  words: 
''The  bloodiest  of  all  wars  is  yet  to  come,  when 
Europe  will  match  its  strength  against  Asia ;  and  that 
will  be  the  Negroes'  opportunity  to  draw  the  sword 
for  Africa's  redemption."^  The  backward  races  are 
awake.  If  not  Christian  brotherhood,  then  surely  a 
little  enlightened  self-interest  hints  at  the  wisdom,  for 
the  sake  of  the  world's  peace,  of  making  friends  and 
keeping  friends  with  our  neighbors  in  the  world,  of  co- 
operating with  them  instead  of  intimidating  them.^ 

A  declaration  of  responsibility. — Believing  that  no 
man  or  nation  can  live  for  self  alone,  Ernest  Bourner 
Allen^  suggests  the  following  "Declaration  of  Respon- 
sibility" : 

When,  in  the  course  of  human  events,  the  hour  arrives  for 
one  nation  to  accept  among  the  powers  of  the  earth  the  serv- 
ice which  the  laws  of  brotherhood  and  of  humanity's  great 
Father  demand  of  her,  a  Christian  regard  for  mankind  re- 
quires that  that  nation  undertake  its  task  with  generous 
helpfulness,  with  unselfish  devotion,  with  Christlike  sacrifice! 

We  hold  these  truths  to  he  self-evident:  that  all  men  are 
created  free  and  interdependent;  that  they  are  endowed  by 
their  Creator  with  certain  inalienable  responsibilities;  that 
among  these  are  the  securing  of  abundant  life,  liberty,  and 
happiness  for  all  men,  brown  or  yellow,  black  or  white,  red 
or  other;  that  to  secure  these  blessings  governments  are 
organized,  and  Christian  institutions  established  for  purposes 
of  instruction,  encouragement,  and  helpfulness. 


*  Marcus  Garvey  to  a  great  Negro  conference  in  New  York  City,  August,  1920. 

5  "Beneath  every  accidental  and  temporary  cause  of  human  discord  lurks  the 
most  lasting  and  malignant  of  all — the  blind  and  bloody  hatred  of  tribe  for  tribe, 
race  for  race,  the  denial  of  that  universal  and  purely  human  solidarity  which  is 
the  one  ultimate  hope  of  peace  and  civilization  among  men.  Whoever  stirs  up 
these  ancient  and  barbarous  hatreds  of  race  or  creed  or  color,  whoever  sets  Gentile 
against  Jew,  white  against  black,  the  races  of  the  West  against  those  of  the  East, 
approaches  mankind  with  the  kiss  of  the  betrayer  and  the  dagger  of  the  assassiq," 
—Nation,  November  3,  1920,  page  493. 

« In  the  Christian  Century,  August  26,  1920,  page  12. 


NEEDED:  WORLD  CHRISTIANS  59 

Prudence  indeed  will  dictate  that  these  institutions  be  gen- 
erously maintained  and  widely  extended  nor  allowed  to  de- 
teriorate for  light  and  transient  causes. 

The  hope  of  the  human  family. — There  has  never  been 
a  nation  devoted  entirely  to  the  service  of  others.  It 
is  therefore  only  a  fair  question,  Can  the  principle  of 
the  service  of  the  weakest  by  the  strongest  be  estab- 
lished in  international  relations?  Can  the  relation  of 
nation  with  nation  be  made  as  brotherly  as  the  rela- 
tion of  a  Christian  man  with  his  fellow  man?  If  it 
can,  the  face  of  the  human  family  will  be  much  pleas- 
anter  to  look  upon.  The  human  scene  will  be  brighter 
far.     Says  Viscount  Bryce:''' 

There  is  no  light  from  any  quarter  promising  moral  dig- 
nity and  purity  and  good  will  among  men  except  that  which 
comes  from  the  gospel.  That  is  the  Light  which  lighteth  every 
man,  and  that  is  the  Light  which  we  must  do  our  best 
to  spread  not  only  abroad  but  among  ourselves.  The  pre- 
cepts of  the  gospel  are  the  one  remedy  for  all  the  troubles 
we  see  around  us  at  home  and  abroad. 

The  practice  of  the  Christian  principle  of  brother- 
hood on  a  world  scale — that  is  the  human  family's  only 
hope. 

America's  mission  is  world  service. — America  owns  a 
position  of  high  leadership  among  the  nations  at  the 
present  moment.  We  cannot  think  lightly  of  it  when 
such  a  man  as  Sir  Philip  Gibbs  calls  us  "the  people 
of  destiny."  And  a  noted  professor  in  Buenos  Ayres, 
speaking  for  both  Americas,  has  said,  ''If  America  does 
not  save  the  world,  it  will  not  be  saved."^  If  our  vast 
wealth  means  anything  at  all,  and  if  the  fact  that  our 
reservoir  of  youth  was  not  depleted  by  the  awful  rav- 

'  Outward  Bound,  October,  1920,  page  86. 

^Foreign  Survey  (Intercburcb  World  Movement),  page  69, 


60  TRAINING   WORLD    CHRISTIANS 

ages  of  war  means  anything  at  all,  surely  they  mean 
that  God  is  guiding  America  to  a  mission  of  world 
service. 

The  first  step:  Make  America  Christian. — It  is  not  for 
us  to  wait  upon  a  decision  as  to  the  relative  spiritual 
leadership  among  the  nations  at  the  present  time;  but 
it  is  most  emphatically  for  us  who  live  in  America,  if 
we  wish  to  make  the  world  Christian,  first  of  all  to 
make  America  Christian.  But  is  not  America  already 
a  Christian  Nation?  Is  there  anything  in  America  to- 
day that  should  cause  her  to  forfeit  her  title  to  the 
name  "Christian"? 

Is  not  America  Christian  ? — Let  us  set  down  on  Amer- 
ica's record  a  few  black  marks.  Among  her  Southern 
highlanders  the  amount  of  money  spent  for  prisons  and 
courthouses  is  17  per  cent  greater  than  that  spent  for 
schools ! 

In  her  cities  the  number  of  foreign-born  who  have 
not  been  taught  to  speak  her  language  has  increased 
142  per  cent  in  the  last  ten  years ! 

She  confesses  to  conditions  like  those  in  the  coke 
district  of  western  Pennsylvania,  where,  in  104  towns, 
with  a  combined  population  of  70,000,  there  is  not 
a  single  church  building. 

Her  colored  children  in  the  Southland  form  one 
third  of  the  school  population,  but  they  get  only  one 
sixth  of  the  school  money,  short  terms,  inferior  teach- 
ing, and  inadequate  supervision. 

Two  million  of  her  boys  and  girls  between  ten  and 
sixteen  are  still  at  work,  despite  child-labor  laws. 
Eighty-five  per  cent  of  the  child  workers  do  not  come 
under  the  Federal  child-labor  law. 

Thirty-six  million  of  America's  children  under  twen- 
ty-five years  of  age  are  without  any  kind  of  religious 


NEEDED:  WORLD  CHRISTIANS  61 

education — Catholic  or  Jewish  or  Protestant.  Fifty- 
seven  million  of  her  people  own  allegiance  to  no  church 
whatever,  America's  greatest  peril  is  the  spiritual 
neglect  of  childhood.  Spiritual  illiteracy  is  the  fore- 
runner of  moral  bankruptcy  and  national  decay.  Mil- 
lions of  children  in  Protestant  homes  are  wholly  un- 
touched by  the  present  educational  program  of  the 
church. 

"Christian"  America  spent,  in  1919,  the  largest  in- 
come ever  received  since  the  founding  of  the  govern- 
ment.   It  was  disbursed  as  follows  :^ 

Recent   and  previous   wars 67.8% 

Military  establishment 25 . 0% 

Total  for  war 92.8% 

Primary  government  functions 3.2% 

Public  works  3.0% 

Research,  education,  and  development 1.0% 

Kace  prejudice. — Some  Americans  speak  disparag- 
ingly of  "immigrants"  and  "foreigners."  If  God  has  a 
sense  of  humor,  he  must  laugh  at  Americans  who  talk 
in  this  fashion.  For  who  that  lives  in  America,  pray, 
is  not  an  immigrant  and  a  foreigner?  The  noble  red 
man  is  the  only  native.  Our  land  is  a  veritable  melting 
pot.  This  Nation  was  founded  that  all  men  might  have 
equal  opportunity  to  enjoy  life,  liberty,  and  the  pur- 
suit of  happiness.  This  Nation  has  grown  upon  the 
principle  that  all  men  shall  have  opportunity  regard- 
less of  race,  color,  or  previous  condition  of  servitude. 
It  hardly  behooves  any  true  American,  then,  to  talk 
of  "dagos,"  "wops,"  "sheenies,"  "chinks,"  "greasers," 
or  "hunks." 

America's  influence  away  from  home  not  always  Chris- 

'  From   Rosa,   Chief   Physicist,   Bureau  of  Standards.     Table  printed  in  the 
Literary  Digest,  June  12,  1920. 


62  TRAINING   WORLD   CHRISTIANS 

tian. — "Christian"  America,  together  with  Great 
Britain,  manufactures  opium^o  for  the  Japanese  to 
smuggle  into  China  even  after  China  had  stopped  the 
use  of  opium  among  all  its  people.  After  the  expul- 
sion of  opium  the  British-American  Tobacco  Company 
spent  15,000,000  to  put  a  sample  cigarette  into  every 
mouth  in  China,  knowing  that  the  cigarette  habit  could 
be  started  very  easily  in  the  place  of  the  opium  habit. 
To-day  half  the  world's  cigarettes  are  smoked  in  China. 

A  veteran  missionary  to  India  reports  that  a  fellow 
passenger  on  the  vessel  bringing  him  back  to  the  field 
called  himself  the  "missionary"  of  a  well-known  to- 
bacco trust.  He  said  he  was  sent  out  to  the  Orient  to 
push  the  business  by  introducing  samples.  A  younger 
man  with  him  was  evidently  a  "missionary  appren- 
tice."" 

American  breweries  are  being  shipped  wholesale  to 
China.  The  William  Gebhard  Brewery,  of  Morris, 
Illinois,  has  been  bought  for  a  million  pounds  by  a 
Chinese  syndicate,  the  Wuish  Brewery  Company,  and  a 
Chicago  architect  has  been  commissioned  to  draw  plans 
for  a  1200,000  plant  in  China.  "By  January  1,  1921, 
we  may  look  to  see  China  beginning  to  yield  enormous 
profits  to  this  precious  syndicate.  Seven  other  brewer- 
ies, put  out  of  business  in  America,  are  to  be  shipped 
across  the  Pacific  to  debauch  China.  It  gives  a  chill 
to  the  heart  to  see  drink  squeezed  out  of  one  place  only 
to  begin  its  destruction  in  another."i2 

A  case  of  Bibles  was  consigned  to  a  missionary  in 
West  Africa.  He  received  the  invoice  saying  it  was 
coming  but  did  not  receive  the  Bibles.    Feeling  it  nec- 

"  Ellen  N.  La  Motte  in  The  Opium  Monopoly.  See  also  "The  Menace  of  the 
Narcotic  Traffic  in  the  Far  East,"  by  Jeremiah  W.  Jenks,  in  the  Far-Eastern 
Fortnightly,  August  2,  1920. 

"  Missionary  Review  of  the  World,  September,  1920. 

u  Basil  Mathews  in  the  Methodist  Times  (London),  June  3,  1920. 


NEEDED:  WOKLD  CHRISTIANS  63 

essary  to  hustle  this  matter  up,  he  went  down  to  the 
officer  at  the  port,  desiring  to  get  the  consignment.  He 
was  told  that  it  would  probably  take  some  weeks  before 
he  could  get  the  case  out.  This  seemed  to  him  ridicu- 
lous. He  asked  if  he  could  not  go  himself  and  get  it 
out.  The  official  took  him  into  a  warehouse,  where 
there  were  some  two  thousand  cases. 

"Your  Bibles,"  said  the  officer,  "are  somewhere 
among  those." 

"And  what  are  the  other  thousands  ?"  asked  the  mis- 
sionary. 

"They  are  all  cases  of  gin,"  replied  the  officer.  They 
had  all  come  out  from  Britain  on  the  same  ship  I^^ 

If  you  lived  in  a  non-Christian  land. — "Would  you,"  a 
prominent  educator  demanded  of  me — "would  you,  if 
you  were  an  educated  Japanese  youth  of  the  better 
class,  accept  any  religion  that  came  from  America?  I 
think  you  would  not.  Why  should  I  give  money  to  help 
convert  the  Japanese  to  Christianity  when  nationally 
we  continue  to  insult  them  ?"  The  missionary  in  Japan 
is  having  great  difficulty  in  these  days  justifying  a 
Christianity  that  comes  from  America,  when  America 
itself  refuses  to  be  Christian  in  its  relations  with 
Japan.  Any  unchristianized  people  is  sure  to  look 
askance  at  a  religion  that  comes  from  a  country  that 
so  singularly  fails  to  put  that  religion  into  practice 
in  international  relationships.  The  greatest  obstacle  in 
the  path  of  Christian  missions  is  not  heathenism; 
rather  is  it  the  unchristian  deeds  of  so-called  Christian 
nations.  We  are  used  to  hearing  that  a  stream  cannot 
rise  higher  than  its  source;  that  our  missionary  efifort 
away  from  home  will  avail  little  unless  Christianity 
prevails  at  home.    Out  of  the  war  came  a  new  figure  of 

"  Ibid.,  July  22,  1920. 


64  TRAINING   WORLD   CHRISTIANS 

speech  to  emphasize  this  most  pertinent  fact:  The 
expert  gunner  tells  us  that  the  gun  must  weigh  one 
hundred  and  twenty-five  times  as  much  as  its  pro- 
jectile. Put  that  principle  to  work  in  missions,  and  it 
means  simply  this :  America,  seeking  to  project  a  Chris- 
tian message  to  the  non-Christian  world,  must  have 
enough  weight  to  fling  that  message  afar. 

All  this  points  clearly  to  the  inevitable  conclusion: 
//  we  would  Christianize  the  world,  we  must  first  Chris- 
tianize America. 

How  make  America  Christian? — But  again  comes  the 
inevitable  question,  How?  How  make  America  Chris- 
tian? There  are  at  least  two  possibilities:  Either  we 
can  let  folks  grow  up  to  adulthood  with  such  haphaz- 
ard religious  training  as  they  may  chance  to  get,  and 
then,  by  a  series  of  conventions,  mass  meetings,  and 
revival  gatherings,  attempt  to  convert  them  to  the 
Christian  manner  of  life;  or  we  can  capture  childhood 
for  Christianity  and  keep  our  boys  and  girls  from 
knowing  any  but  the  Christian  kind  of  life. 

Christian  teachers  in  non-Christian  lands  say  that 
the  strategy  of  Christian  advance  is  to  keej)  the  chil- 
dren from  ever  becoming  heathen.  When  they  say  this 
they  do  not  mean  that  the  power  of  the  Christ  cannot 
break  through  the  crust  of  an  adult  unbeliever  and 
win  him  to  a  new  life;  they  are  simply  pointing  out 
the  superiority  of  prevention  to  cure.  And  in  so  doing 
they  set  the  key  for  Christian  progress  everywhere: 
claim  the  girls  and  hoys  for  Christ  and  train  them  to 
live  Christlike  lives. 

We  dare  not  follow  the  example  of  a  neighbor  of 
mine  who  allowed  his  little  daughter  to  grow  to  ado- 
lescence without  trying  to  plant  Christian  ideals  and 
purposes  in  her  unfolding  life.    Said  he :  "What's  the 


NEEDED:  WORLD  CHRISTIANS  65 

use?  She'll  have  to  be  converted  anyway  when  she's 
old  enough."  Rather  we  should  follow  the  example  of 
a  certain  Friend  of  little  children,  who  said,  "To  such 
belongeth  the  kingdom  of  heaven/'  and  see  that  none  is 
deprived  of  his  share  in  that  kingdom. 

The  answer:  Train  a  generation  of  world  Christians. — 
Our  answer  to  the  question,  How  make  America  Chris- 
tian ?  must  be :  Train  a  generation  of  world  Christians. 
If  in  a  generation  or  in  two  generations  America  should 
come  to  be  made  up  of  an  overwhelming  majority  of 
cosmo-Christians,  Kingdom  extenders,  world  Chris- 
tians, the  world  would  hear  from  America.  America 
then  would  be  first  among  the  nations — first  in  service. 
But  to  create  a  generation  of  cosmo-Christians  cannot 
be  done  in  ten  minutes  or  in  ten  years;  it  is  a  long 
process.  It  will  take  all  our  patience.  But  it  is  the 
only  safe  and  sure  way.  And  it  is  the  Christ's  way: 
was  not  he  the  master  Teacher? 

What  is  a  world  Christian  ? — Before  we  go  further  let 
us  define  a  world  Christian.  What  is  implied  when 
we  say,  "Train  a  generation  of  world  Christians"? 
Strictly,  it  is  superfluous  in  any  way  to  modify  the 
word  "Christian."  The  idea  added  by  the  word 
"world"  is  already  at  the  heart  of  the  word 
"Christian."  But  we  have  forgotten  what  "Christian" 
really  means.  If,  since  the  days  of  the  Master,  all 
nominal  Christians  had  believed  actually  in  his  doctrine 
of  brotherhood  as  he  taught  and  lived  it,  we  should 
never  have  to  speak  of  a  "world  Christian."  The  term 
is  useful  to  us  simply  to  emphasize  those  character- 
istics of  sympathy  and  brotherliness  and  world  vision 
which  mark  the  Christian  world  citizen. 

What,  then,  is  a  world  Christian?  He  is  one  who 
solves  no  problem,  makes  no  decision — indeed,  thinks 


66  TKAINING   WORLD    CHRISTIANS 

no  thought — with  reference  to  himself  alone;  but  in- 
stead cherishes  a  triangular  relationship  between  him- 
self and  other  folks  and  with  God.  These  are  the  three 
points  of  the  triangle  of  the  world  Christian's  life.  His 
character,  therefore,  comes  to  include  (a)  a  growing 
self;  (6)  a  love  for  others;  and  (c)  a  faith  in  a  Christ- 
like God. 

(a)  A  growing  self. — A  world  Christian  first  of  all 
owns  a  growing  self.  When  you  consider  the  sym- 
pathies of  men  you  find  at  one  extreme  the  African  who 
stood  calmly  on  the  river  bank  and  watched  a  man  lose 
his  boat  and  drown,  saying,  "He  is  not  my  village" ;  and 
at  the  other  extreme  you  find  a  David  Livingstone  lay- 
ing down  his  life  just  for  men  "not  of  his  village." 

It  was  a  very  little  girl  who  said : 

"I    had    a    little    tea   party 

This  afternoon  at  three. 
'Twas  very  small — 
Three  guests  in  all — 

Just  I,  Myself,  and  Me. 
Myself  ate  up  the  sandwiches, 

While  I  drank  up  the  tea. 
'Twas  also  I  who  ate  the  pie 

And  passed  the  cake  to  Me." 

Such  narrow  horizons  can  be  condoned  in  very  little 
children,  for  their  world  of  experience  is  not  large ;  but 
when  grown-ups  are  incrusted  in  so  unbrotherly  and 
unsympathetic  a  spirit,  little  can  be  said  of  their  Chris- 
tianity. Theirs  is  the  spirit  that  prompted  the  classic 
"God  bless  me  and  my  wife,  my  son  John  and  his  wife, 
us  four,  no  more."  God  has  set  no  limit  to  the  develop- 
ment of  our  capacity  to  go  into  ever-widening  relations 
with  our  fellow  men. 

God  makes  big  men  brothers  to  little  men. — Bishop 


NEEDED:  WORLD  CHRISTIANS  6T 

McConnell  has  been  telling  a  story  that  is  not  only 
an  impressive  instance  of  a  thoroughly  scriptural  mis- 
sionary conquest  but  also  a  most  enlightening  example 
of  how  the  self  inevitably  expands  under  Christian 
teaching.  The  bishop  got  the  story  from  Dr.  R.  J.  Dye, 
for  more  than  twenty  years  a  medical  missionary  in 
the  Congo.  It  is  the  story  of  the  conversion  of  the 
Pygmy  tribe  of  the  upper  Congo  region.  You  will 
remember  that  the  Pygmies  (whom  Stanley  described 
in  his  account  of  his  last  trip  into  Central  Africa) 
are  an  undersized  race  living  in  the  forests  that  line 
the  banks  of  Central  Africa's  greatest  stream.  The 
Pygmies  were  for  a  long  time  despised  by  the  other 
African  tribes  on  account  of  their  diminutive  stature. 
They  were  treated  practically  as  an  outcast  race.  Be- 
tween them  and  the  surrounding  tribes  existed  the 
deepest  hatred.  These  bigger  Africans  called  the 
Pygmies  Batsivas — the  lowest  term  of  contempt  known 
to  them.  It  is  practically  untranslatable  but  perhaps 
means  something  like  "vilest  of  the  vile,"  "scum  of  the 
earth,"  "vermin,"  or  something  equally  destestable. 
It  was  almost  unthinkable  that  the  neighboring  tribe 
would  be  interested  in  carrying  the  gospel  message  to 
these  hated  Batswas;  but  Dr.  Dye  thought  it  worth 
while  at  least  to  visit  the  Pygmy  country  in  order  to 
see  if  there  were  any  opportunities  for  preaching  the 
gospel.  An  expedition  was  accordingly  arranged.  Dye 
took  with  him  a  native  preacher  and  another  black 
man,  who  was  just  a  lay  worker.  When  the  party  had 
come  to  the  end  of  their  own  tribal  country  it  broke 
suddenly  into  a  clearing  in  the  forest,  where  half  a 
hundred  Pygmy  warriors  were  encamped.  The  moment 
the  white  man  stepped  into  the  clearing,  the  warriors 
seized  their  lances  and  bows  and  rushed  back  behind 


68  TRAINING   WORLD   CHRISTIANS 

the  trees.  Dye  said  he  thought  his  last  hour  had  come. 
The  native  lay  worker,  however,  stepped  quietly  into 
the  center  of  the  clearing  and  called  out  boldly,  saying 
that  they  had  come  not  as  warriors  or  as  traders  but 
as  messengers  of  a  great  God,  who  ruled  all  the  earth. 
The  Pygmies  became  quiet  to  hear  what  this  man 
should  say  next.  Dye  called  out  to  the  lay  worker  that 
he  would  better  let  the  preacher  speak.  But  the  lay 
worker,  with  a  sureness  of  understanding  better  than 
the  white  man's,  went  on  with  his  appeal.  He  said  this 
great  God  had  a  Son,  who  once  visited  this  earth  and 
who  was  kindly  toward  all  men.  Once  in  his  journeys 
he  came  into  the  land  of  the  Batswas.  Dye's  blood 
fairly  ran  cold  as  he  heard  this  turn  given  to  the  story 
of  the  Syrophcenician  woman;  for  Batswa,  the  hated 
term  of  contempt,  would  surely  lead  to  a  conflict.  A 
snarl  did  indeed  run  around  the  circle  of  Pygmies. 
Lances  were  more  firmly  clutched,  bows  more  firmly 
drawn.  Then  the  speaker  went  on  with  the  story,  tell- 
ing how,  when  a  Batsioa  woman  once  asked  for  the 
healing  of  her  daughter,  the  Son  of  God  replied,  "It  is 
not  meet  to  take  the  children's  bread  and  cast  it  to 
the  dogs."  This  time  there  was  a  yell  of  wrath  from 
the  warriors.  But  the  speaker  continued  undaunted, 
giving  the  woman's  answer:  "Yea,  Lord,  but  the  dogs 
under  the  table  can  eat  of  the  crumbs  that  fall  from 
the  table."  Instantly  the  warriors  leaped  out  from 
behind  the  trees,  crying :  "She  has  answered  him !  The 
Batswa  woman  has  outwitted  your  Son  of  God !" 

This  was  exactly  what  the  speaker  was  working  for 
— to  bring  the  Batswas  to  a  sense  of  triumph  and  re- 
spect. "And  for  this  quick-wittedness,"  he  cried,  "the 
Son  of  God  became  a  friend  of  the  Batswa  woman  and 
healed  her  daughter." 


NEEDED:  WORLD  CHRISTIANS  69 

The  first  steps  toward  an  understanding  had  been 
taken.  The  day  was  passed  in  telling  the  Pygmies  more 
about  this  new  God.  The  next  day  the  chief  of  the 
Pygmies  accompanied  the  Christians  to  the  boundary 
line  between  his  dominion  and  that  of  his  neighbors. 
At  the  last  frontier  line,  Dr.  Dye  mentioned  that  he 
wished  the  Christian  tribes  round  about  to  be  brothers 
to  the  Pygmies.  For  an  instant  the  old  hatred  flashed 
back  into  the  chief's  face  as  he  asked,  "Do  you  mean 
that  you  have  a  God  who  can  make  a  man  that  high" 
— and  he  raised  his  hand  to  indicate  a  man  about  six 
feet  tall — "to  be  brother  to  a  man  only  that  highV^ 
and  he  lowered  his  hand  to  indicate  the  short  stature 
of  the  Pygmies,  not  five  feet  tall.  Dye  made  it  clear 
that  stature  did  not  count  in  the  sight  of  God  and, 
after  receiving  an  expression  of  good  will  from  the 
chief,  passed  over  the  boundary. 

A  hard  battle  was  still  ahead.  The  big  Africans, 
though  Christian,  had  to  be  convinced  that  little  men 
barely  more  than  four  feet  tall  were  really  their 
brothers.  When  Dr.  Dye,  the  native  preacher,  and  the 
native  lay  worker  returned  to  their  village  they  raised 
the  question  as  to  how  the  Christ  message  could  be 
told  most  effectively  to  the  Pygmies.  It  was  decided 
in  council,  the  chief  presiding,  that  several  of  the 
Pygmy  boys  should  be  brought  over  into  this  very  vil- 
lage and  be  trained  in  Christian  living.  It  was  a  fine 
idea,  and  all  assented;  but  then  came  the  perplexing 
question  as  to  where  these  boys  would  live.  Who  among 
these  people  would  be  willing  to  take  Batswa  boys  into 
his  hut  ?  This  was  indeed  a  great  strain  on  their  grow- 
ing spirit  of  brotherliness.  Finally  the  chief  himself 
saved  the  day  by  cheerfully  agreeing  to  take  the  boys 
into  his  own  household. 


70  TRAINING   WORLD   CHRISTIANS 

This  is  an  excellent  example  of  what  happens  to 
many  a  life  that  becomes  truly  Christian.  It  becomes 
an  expanding  self.  It  is  a  self  that  grows — grows  over 
commonly  accepted  barriers  and  over  ordinarily  recog- 
nized boundaries,  grows  out  until  it  knows  no  limit. 

A  respect  for  other  races. — One  of  the  first  fruits  of 
the  growing  self  is  a  respect  for  the  worth  of  other 
peoples.  Professor  Boas,  in  The  Mind  of  Primitive 
Man  (Chapter  I),  draws  a  clear  distinction  between 
cultn/ral  achievement  and  the  capacity  for  achievement. 
It  is  similar  to  the  difference  between  fame  and  genius. 
Fame  is  the  recognition  by  men  that  greatness  has  been 
achieved,  but  genius  is  the  capacity  for  greatness  that  is 
born  in  man.^*  Some  races  have  achieved  a  great  cul- 
ture, but  we  must  not  confuse  this  achievement  with 
capacity.  Some  have  had  greater  opportunity  for 
achievement  than  others  and  have  forged  steadily 
ahead,  until  we  know  them  to-day  as  the  races  of  poli- 
tical domination.  But  there  is  no  reason  to  believe 
these  races  inherently  of  greater  intellectual  or  spirit- 
ual worth  than  some  of  the  less  highly  developed  races. 
We  have  no  way  of  proving  our  own  inherent  superi- 
ority. 

A  sense  of  proportion  and  of  perspective. — A  world 
Christian  attempts  to  get  a  true  perspective  in  his 
judgment  of  other  races  and  does  not  unduly  overesti- 
mate the  worth  of  the  race  to  which  he  happens  to 
belong.  It  is  helpful  in  attempting  to  get  a  proper 
attitude  toward  people  to  put  events  in  their  proper 
perspective  in  time.  J.  H.  Robinson,  in  a  lecture  on 
history  (Columbia  University  Press),  brings  the  mat- 
ter to  our  attention  in  this  significant  way.    Consider 


"Annals  of  the  American  Academy  of  Political  and  Social  Science,  Cooley,  So, 
Volume  IX,  pages  317fif, 


NEEDED:  WOKLD  CHRISTIANS  71 

that  150,000  years  ago  there  was  a  Paleolithic  Age. 
One  hundred  and  fifty  thousand  years  before  that  there 
was  an  Eolithic  Age.  These  scientific  guesses  are  made 
on  the  basis  of  remains  that  have  been  found,  classi- 
fied, and  dated  as  far  back  as  150,000  years  and  300,000 
years  respectively.  For  the  moment  crowd  these  300,- 
000  years  down  into  the  time  between  twelve  o'clock 
last  night  and  twelve  o'clock  this  noon.  On  this  re- 
duced time  scale  some  of  the  major  events  of  civilisa- 
tion took  place  about  as  follows: 

11:40  A.  M.  Our  Aryan  ancestors   were  separating,  some  to 

go  down  into  India,  others  to  the  West. 
11:45  A.  M.  The  Vedas  were  written. 
11:54  A.  M.  Buddha,  Zoroaster,  and  Confucius  lived. 
11:55  A.  M.  Christ  was  born. 

In  the  last  minute  before  twelve  the  sea  routes  about 
Cape  Horn  and  the  Cape  of  Good  Hope  were  discov- 
ered; while  all  modern  missions  were  undertaken  in 
the  last  fifteen  seconds  of  this  reduced  time ! 

Admirable  qualities  in  all  peoples. — The  world  Chris- 
tian, as  his  self  grows,  comes  to  a  very  real  respect 
for  the  other  peoples  of  the  world.  The  world  Chris- 
tian becomes  enthusiastic  over  the  possibilities  to  be 
found  in  all  men.  He  has  a  new  insight  into  the 
capacity  of  other  races.  With  eyes  that  see  under 
the  surface  the  world  Christian  finds  in  each  great 
people  of  the  human  family  traits  that  compel  admira- 
tion and  respect.  He  respects  India  for  its  religious 
insight,  its  being  a  *'God-intoxicated"  people.  He  re- 
spects China  for  its  love  of  peace,  its  democratic  spirit, 
tenacity  of  purpose,  patience,  reverence  for  the  past, 
physical  stamina,  genius  for  labor  and  thrift.  He  re- 
spects Japan  for  its  loyalty,  for  its  scientific  temper, 


72  TKAININO  WORLD   CHRISTIANS 

for  its  love  of  beauty.  He  respects  Latin- America  for 
a  civilization  rich  in  culture,  for  a  people  of  quick 
perception,  acute  analysis,  imagination,  and  chivalry. 
He  respects  Africa  for  the  fidelity  and  gratitude  of  its 
people,  for  their  happy  spirit,  for  their  song,  for  being 
what  one  has  called  "the  only  grateful  race.''^^  And 
so  the  world  Christian  finds  in  all  his  brother  men  the 
admirable  and  the  trustworthy. 

Missions  motivated  by  conscious  superiority  doomed  to 
failure. — Indeed,  if  our  attempt  to  promote  the  king- 
dom of  God  in  the  hearts  of  men  everywhere  is  not 
based  upon  respect  rather  than  pity,  it  is  doomed  to 
failure.  A  Japanese  convert,  speaking  to  an  American 
audience,  said: 

If  we  heathen  are  but  slightly  better  than  gibbons  or  chim- 
panzees, the  Christians  may  give  up  their  mission  work  as  a 
failure.  It  is  because  we  know  something  of  right  and  wrong, 
truth  and  falsehood,  that  we  are  readily  brought  to  the  cross 
of  Christ.  I  sincerely  believe  that  the  Christian  mission 
based  upon  no  higher  motive  than  pity  for  heathen  may  have 
its  support  entirely  withdrawn  without  much  detriment  either 
to  the  sender  or  to  the  sent. 

Dangers  of  the  patronizing  attitude  in  service. — When 
one  considers  the  fact  that  very  few  grown  people  are 
free  from  the  feeling  of  class  consciousness  and  class 
superiority,  it  is  not  surprising  that  the  young  people 
growing  up  in  this  atmosphere  display  the  same  attitude 
in  regard  to  those  whom  they  are  asked  to  help.  Even 
appeals  that  state  the  needs  of  some  part  of  humanity 
are  often  so  worded  that  those  who  hear  them  feel  that 
they  are  superior  beings  who  may,  if  they  so  please, 
condescend  to  give  of  their  abundance  to  these  inferior 
beinars.     It  is  difficult  for  even  well-intentioned  and 


"  The  Marks  of  a  World  Christian,  Fleming,  Chapter  II. 


NEEDED:  WORLD  CHRISTIANS  73 

kindly  people  to  free  themselves   of  the  patronizing  * 

spirit.     Snobbishness,  which  is  utterly  detestable,  is 
fatally  easy  to  acquire  and  very  difficult  to  shake  off. 

If,  then,  our  work  of  extending  God's  kingdom  on 
earth  is  to  be  successful,  we  must  build  it  upon  respect 
for  the  capacity  and  worth  of  other  people  rather  than 
upon  sympathy  and  pity.  As  the  spirit  grows,  and  the 
self  expands,  respect  for  the  worth  of  all  peoples  comes 
naturally.  This  groicing  self  is  the  first  characteristic 
of  the  world  Christian. 

(b)  Love  for  others. — It  is  impossible  to  draw  a  clear 
line  between  the  first  and  second  characteristics  of  the 
world  Christian.  You  cannot  tell  where  the  growing 
self  stops,  and  love  for  others  begins.  It  is  all  of  one 
piece.  The  respect  for  the  capacity  of  other  peoples 
merges  naturally  into  love  for  those  people,  and  that 
into  service  for  them.  But  if  a  world  Christian  is  one 
who  has  set  up  right  relations  between  himself  and 
other  men  and  with  God,  it  will  be  worth  while,  for  the 
purpose  of  analysis  at  least,  to  try  to  define  what  we 
mean  by  love  for  others  as  the  second  characteristic 
of  the  world  Christian. 

"Otherhood." — General  Booth  is  reported  to  have 
said  that  if  he  were  asked  to  sum  up  Christianity  in 
one  word  he  would  select  the  word  "others."  That 
is  why  many  people  speak  of  Christianity  as  being 
a  religion  of  "otherhood"  as  well  as  of  brotherhood. 
The  world  Christian,  because  he  thinks  of  all  men  as 
brothers,  can  pray  our  Lord's  Prayer  from  start  to 
finish  and  mean  every  word  of  it.  Consider  how  much 
of  our  Lord's  Prayer  must  be  omitted  by  one  who  is 
not  a  world  Christian — one  who  has  not  really  this 
spirit  of  brotherhood.  For  the  use  of  such  as  do  not 
have  the  truly  Christian — that  is,  missionary — spirit, 


74  TRAININa  WORLD   CHRISTIANS 

you  must  amend  the  prayer  by  striking  out  many  im- 
portant words ; 

.©»*' Father  who  art  in  heaven, 

Jiallowoja  bo  thy  nomoi 

Thy  kingdom  boibc. 

Thy  will  bo-done,  on  oarth 

Ab  it  Iff  In  hoaToni 

6ive  «fr  this  day  ««r  daily  bread. 

And  forgive  jus  ww  debts. 

Ad  wo  fopgive  oaf  dobtofis; 

THfif 

And  lead  «»  not  into  temptation, 

But  deliver  «»  from  evil: 
Pop  thino  ia  tho  hingdom, 
jknd  tho  powor,, 
And  thp.glnry, 
Forovar.    AmeiL 

One  cannot  even  begin  with  the  first  word  of  our 
Lord's  Prayer  unless  one  is  willing  to  admit  that  all 
members  of  the  human  family  are  one's  brothers  and 
sons  of  one  Father. 

raith  in  a  Christlike  God. — But  it  is  impossible  to 
discuss  this  second  characteristic  of  the  world  Chris- 


NEEDED:  WORLD  CHRISTIANS  75 

tian  without  moving  on  at  once  to  the  third.  Indeed, 
the  third  is  the  cause  of  both  the  other  two. 

It  is  faith  in  a  Ghristlike  God  which  makes  the  self 
expand,  which  makes  one  love  one's  fellow  man.  This 
is  a  new  conception — this  idea  that  God  is  like  Christ. 
The  old  Jews  used  to  think  of  God  as  a  tribal  Deity. 
Their  early  ideas  of  God  did  not  put  him  on  a  very  high 
ethical  plane;  but,  as  God  kept  on  revealing  himself, 
they  came  to  see  that  he  was  a  just  God,  bound  to 
deal  fairly  and  righteously  with  men.  The  later  ideas 
of  a  just  God  and  of  one  God  for  the  whole  world  were 
infinitely  more  worthy  ideas  of  God  than  the  earlier 
conception.  But  it  was  not  until  Christ  came  that  men 
really  could  appreciate  the  nature  of  God.  Christ 
showed  men  that  God  is  love.  Christ  showed  men  what 
God  is  like.  And  to-day,  if  we  think  of  God  in  any 
adequate  way  at  all,  we  must  surely  think  of  him  as 
like  Christ,  his  Son. 

This  Christlike  God  is  preeminently  marked  by  forth- 
going,  self-sacrificing,  resourceful,  constructive  love. 
He  is  yearning  to  bring  men  to  him.  He  is  yearning  to 
help  men.    He  is  love. 

We  can  tell  how  much  we  value  the  Christ  and  his 
Father,  our  Father,  by  measuring  our  Christian  out- 
reach to  the  world.  The  love  of  God  is  the  strongest 
motive  and  the  primary  inspiration  of  modern  mis- 
sions.^^  And  it  is  the  love  of  God  that  prompts  our 
helpfulness  to  brother  men.  It  is  faith  in  a  Christlike 
God  that  makes  our  selves  expand,  makes  them  grow 
into  an  appreciation  for  others,  for  their  problems,  and 
for  their  viewpoints.  It  is  faith  in  a  Christlike  God 
that  makes  us  love  our  fellow  men  whatever  their  race 
or  clan. 


"  The  World  and  the  Gospel,  by  J.  H.  Oldham,  page  74. 


76  TRAININa  WORLD   CHRISTIANS 

But  can  human  nature  be  changed? — Now,  this  may 
all  be  very  well  to  say  that  to  make  the  world  Christian 
it  is  necessary  first  to  make  America  Christian;  and 
then  to  go  on  and  say  that  the  way  to  make  America 
Christian  is  to  train  up  a  generation  of  world  Chris- 
tians. We  admit,  perhaps,  that  a  generation  of  people 
characterized  by  such  traits  as  these  we  have  just  as- 
signed to  the  world  Christian  would  most  remarkably 
alter  the  portrait  of  the  human  family,  say,  by  the 
year  1950;  indeed,  would  make  it  almost  unrecogniz- 
able by  the  year  2000. 

But  can  human  nature  be  changed?  On  all  sides, 
particularly  since  the  Great  War,  we  hear  that  human 
nature  has  never  changed,  never  will  change.  With- 
out going  down  into  the  deep  psychology  of  what  hap- 
pens when  men  attemjDt  to  curb  primary  instincts  we 
can  at  least  look  at  some  of  the  available  facts  and 
judge  whether  or  not  human  nature  can  be  changed 
in  a  relatively  short  time  by  the  use  of  the  right 
method. 

Modern  Germany  has  done  it. — Certainly,  anybody  who 
knew  the  German  people  of  a  generation  ago  would 
desire  to  admit  that  their  spirit  was  greatly  changed 
by  the  time  the  Great  War  broke  out  in  1914.  The 
war  lords  of  Germany  spent  a  generation  in  trying 
to  make  the  German  people  hard;  in  teaching  that 
might  is  right;  in  securing  allegiance  to  the  state 
above  everything  else.  They  realized  Von  Humboldt's 
dictum,  "Whatever  you  would  put  into  the  life  of  a 
nation  you  must  put  into  the  nation's  schools."  Wher- 
ever life  was  plastic,  wherever  youthful  minds  were 
being  "set"  in  new  molds,  the  masters  of  Germany  saw 
to  it  that  the  impression  of  Prussian  superiority  should 
be  made  ineradicable.     Everyone  of  to-day  has  wit- 


NEEDED:  WORLD  CHRISTIANS  77 

nessed  the  result,  has  beheld  how  great  a  change  can 
take  place  in  a  people  in  one  generation. ^'^ 

Japan,  too,  has  done  it. — Japan  is  another  example 
of  how  quickly  the  temper  of  a  people  can  be  changed. 
Japan  was  not  a  hermit  nation  until  the  seventeenth 
century.  Early  in  the  sixteenth  century  Japan  ad- 
mitted Portuguese  and,  later,  Dutch  and  English  trad- 
ers. Japan  even  permitted  the  introduction  of  Chris- 
tian propaganda  in  conflict  with  its  indigenous  religion. 
Then,  because  of  perfidy  on  the  part  of  certain  foreign- 
ers, Japan  shut  its  gates  against  all  Christians 
and  all  foreigners.  The  gates  remained  closed  until 
1854,  when  they  were  opened  again  by  a  commercial 
treaty  with  the  United  States.  Fifteen  years  later 
Japan  was  convinced  that  the  safety  of  its  empire  lay 
in  the  adoption  of  large  elements  of  Western  civiliza- 
tion. Not,  indeed,  that  Japan  might  become  like  West- 
ern nations,  but  simply  that  Japan  might  remain 
Japanese.  It  was  a  question  of  self-preservation. 
Since  that  time  the  Japanese  have  copied  the  best  and 
most  efficient  methods  used  by  any  of  the  Western  na- 
tions. And  in  the  last  generation  we  have  witnessed 
a  transformation  of  the  Japanese  which  is  nothing 
short  of  miraculous. 

The  W.  C.  T.  XJ.  has  done  it.— Frances  Willard  said 
to  the  Republican  Convention  of  1884,  with  reference 
to  the  temperance  question :  'This  generation  will  not 
settle  this  question,  but  we  will  raise  up  a  generation 

"Basil  Mathews  says,  in  the  Methodist  Times  (London),  October  14,  1920: 
"It  has  been  a  favorite  thesis  of  mine  that  if  a  series  of  books  like  Miss  Mary 
Entwistle's  Books  of  Babies  had  been  written,  say,  fifty  years  ago,  and  used  in 
the  kindergartens  of  Europe  and  Britain,  and  followed  up  by  the  same  sort  of 
history  and  geography  teaching  (that  is,  from  the  international  angle  instead  of 
the  purely  national),  we  should  never  have  had  the  last  war.  There  was  a  real 
ray  of  truth  in  the  assertion  that  the  war  was  made  in  the  classrooms  of  Prussia 
— ^yet  not  only  of  Prussia  but  of  all  the  peoples  whose  education  was  exclusively 
nationalistic  in  temper.  The  truth  behind  that  assertion  is  the  fact  (for  such  I 
believe  it  to  be)  that  war,  being  the  product  of  an  attitude  of  mind,  can  be  de- 
stroyed by  an  education  that  will  produce  the  opposite  attitude  of  mind." 


78  TRAINING   WORLD   CHRISTIANS 

that  will!"  It  took  a  generation  of  sturdy,  insistent 
education  to  show  Americans  the  evils  of  alcoholism  so 
that  they  would  vote  the  nation  (Jry. 

Woman  suffrage. — In  1872  Susan  Brownell  Anthony 
was  arrested  for  casting  a  vote  in  the  New  York  State 
elections.  In  1920  the  Susan  B.  Anthony  Amendment 
was  ratified,  giving  the  right  to  vote  to  26,000,000 
American  women.  The  time  between  these  two  dates — 
only  a  little  more  than  a  generation — was  spent  in  a 
continuous  campaign  of  education  to  change  public 
opinion. 

From  the  Student  Volunteer  Movement  to  the  Inter- 
ehurch  World  Movement. — It  was  just  about  a  genera- 
tion from  that  memorable  meeting  in  Mount  Hermon, 
where  the  Student  Volunteer  Movement  was  born,  to 
the  day  when  the  mission  boards  of  the  great  Protest- 
ant denominations  in  the  United  States  got  together 
^or  the  first  time  in  any  sort  of  cooperative  enterprise 
of  Kingdom  extension.  It  is  greatly  to  be  regretted 
that  the  Interchurch  World  Movement  did  not  meet 
with  larger  success;  but  it  is  significant,  nevertheless, 
that  the  idea  of  cooperation  bore  its  first  large  fruitage 
about  a  generation  after  the  slogan  was  first  adopted  by 
the  Student  Volunteer  Movement :  "The  evangelization 
of  the  world  in  this  generation." 

The  nature  of  particular  individuals  can  be  changed. — 
Just  as  we  could  go  on  multiplying  instances  of  how 
education  changes  the  mind  of  nations  or  other  large 
groups  of  people,  so  we  can  find  many  illustrations  of 
a  similar  change  in  the  nature  of  individuals.  The 
story  is  told  of  a  Chinese  carpenter  who  came  from  a 
distant  village  to  the  mission  station,  bringing  a  dollar. 
Having  heard  of  the  suffering  in  Armenia  he  wanted  to 
help.   The  Christian  message  had  widened  his  horizon. 


NEEDED:  WORLD  CHRISTIANS  79 

The  lepers  in  the  asylum  at  Miraj,  India,  had  just 
received  from  America  twenty-five  rupees  sent  to  pro- 
vide them  a  Christmas  dinner.  They  came  to  the  super- 
intendent and  said,  "We  have  been  talking  it  over  and 
we  want  you  to  send  five  rupees  of  this  amount  to 
the  suffering  women  and  children  of  Belgium."  Again 
the  Christian  message  had  expanded  their  selves. 

Then,  there  was  that  aged  Dyak  chief  who  paddled 
several  days  in  his  dugout  canoe  bearing  fresh  paddi, 
bananas,  and  two  chickens  until  he  came  to  the  white 
man.  He  begged  the  white  man  to  send  this  food  across 
the  ocean  to  his  brother  white  man,  who,  he  had 
learned,  had  been  wounded  in  the  war. 

Gulu,  a  Punjabi  Christian,  came  to  his  American 
friend  and  said :  ''Sahib,  teach  me  some  geography." 

Astonished,  the  American  asked,  "Why,  Gulu,  what 
do  you  want  with  geography  at  your  age  ?" 

"Sahib,"  gravely  answered  Gulu,  "I  wish  to  study 
geography  so  that  I  may  know  more  about  which  to 
pray." 

Surely  that  is  the  antithesis  of  the  "Bless  me,  my 
wife,  my  son  John  and  his  wife"  type  of  prayer. 

The  scientist's  opinion. — The  sociologist  believes  that 
human  nature  can  be  changed,  and  that  in  a 
very  short  time,  by  processes  of  education.  The  voice 
of  Benjamin  Kidd  cries  to  us  from  his  fresh  grave, 
severely  criticizing  those  who  "seek  to  convert  the 
world  by  labored  disputations."  "Give  us  the  young," 
says  he,  "and  we  will  create  a  new  mind  and  a  new 
earth  in  a  single  generation."^^  Writes  this  author- 
ity :i8 

There  is  not  an  existing  institution  in  the  world  of  civilized 


18  In  The  Science  of  Power,  Kidd;  by  permission  of  G.  P.  Putnam's  Sons,  pub- 
lishers. 


80  TRAINING   WORLD   CHRISTIANS 

humanity  which  cannot  be  profoundly  modified  or  altered  or 
abolished  in  a  generation.  There  is  no  ideal  .  .  .  dreamed 
by  any  dreamer  or  idealist  which  cannot  be  realized  within 
the  lifetime  of  those  around  him.'^ 

Nor  is  this  an  idle  theory  spun  from  the  professor's 
chair.  We  have  already  seen  what  wonders  Germany 
and  Japan  have  wrought  by  education  in  their  peoples 
within  the  space  of  a  generation.  Surely,  the  only  safe 
and  certain  way  in  which  to  mold  the  minds  of  the 
world  is  through  the  right  kind  of  education. ^f* 

Religious  education  will  save  America  for  the  world. — 
The  only  way  to  save  America  for  the  world  and 
thereby  to  save  the  world  is  through  education — and  it 
must  be  the  right  kind  of  education.  It  must  be  reli- 
gious education.  And  because  it  must  look  to  the  ex- 
tension of  sympathy  and  to  the  creation  of  the  spirit 
of  world  brotherhood  and  to  the  training  of  world 
Christians  it  must  be  in  a  very  true  sense  "missionary" 
education.  We  shall  define  these  terms  in  the  next 
chapter. 

This  is  Christ's  own  way.  He  is  the  world's  best 
example  of  a  religious  educator.  He  taught  men  and 
women  and  little  children. 

God  expects  men  to  be  his  partners. — But  many  times 
God's  plan  for  the  human  family  is  blocked  because 
those  who  claim  to  be  his  children  do  not  cooperate 
with  him.    So  many  people  prefer  to  sit  idly  by  with 

w  Louis  Untermeyer  writes  in  the  Dial:  "Did  the  world  so  desire,  it  could  have 
a  race  of  artists  in  one  generation." 

'0  "There  was  the  great  schoolmaster!  And  has  he  not  glorified  the  profession? 
It  was  not  hia  learning  that  made  him  great  but  his  function  of  shepherding.  What 
does  not  England  owe  to  Thomas  Arnold?  If  you  wish  to  understand  the  im- 
perial policy  of  the  British  Empire,  you  must  know  what  kind  of  a  boy  has  come 
forth  from  her  great  pubhc  schools  and  has  gone  into  the  uttermost  parts  of  the 
earth  to  play  the  game  and  try  to  deal  justly  with  people  of  lesser  breed.  Through 
Rugby  a  new  tradition  entered  into  other  schools,  and  so,  as  from  a  throne  in  hia 
school  chapel,  Arnold  exercised  partial  rule  over  England.  Should  not  we  who 
are  teachers  take  courage  when  we  think  that  it  is  by  such  personaUties,  not  merely 
by  laws,  that  national  character  is  created?" — Sir  Robert  Falconer,  F.R.S.C.,  D.D., 
D.Litt.,  in  commencement  address  at  Northwestern  University,  IHSO. 


NEEDED:  WORLD  CHRISTIANS  81 

''yet  a  little  sleep,  a  little  slumber,  a  little  folding  of 
the  hands  in  sleep,"  and  to  let  God  work  out  his  pur- 
poses without  human  partnership.  But  God's  plan 
involves  just  that — the  partnership  of  men.  He  has 
hidden  the  rock  in  the  mountain ;  but  men  must  quarry 
it  and  pile  the  mighty  cathedral.  He  has  secreted  the 
ore  in  the  hills;  but  men  must  dig  it  and  refine  it 
and  construct  the  delicate  watch.  When  Jesus  left  the 
earth  he  intrusted  his  mission  to  a  handful  of  common 
men.    God  counts  on  men  to  give  him  their  best  service. 

Old  Antonio  Stradivari  had  a  properly  dignified  idea 
of  his  place  in  God's  plan.  In  George  Eliot's  famous 
poem,2i  we  find  him  being  taunted  by  the  dissolute 
painter  Naldo,  who  chided  him  for  taking  himself  so 
seriously. 

"Do  you  mean  to  say,"  asked  Naldo,  "that  God  could 
not  make  your  violins  without  you  ?" 

The  old  violin  maker  of  Cremona  replied : 

"My  work  is  mine; 

And,  heresy  or  not,  if  my  hand  slacked 
I  should  rob  God — since  he  is  fullest  good — 
Leaving  a  blank  instead  of  violins. 
I  say.  Not  God  himself  can  make  man's  best. 
Without  best  men  to  help  him  .   .   . 
He  could  not  make 
Antonio  Stradivari's  violins 
Without  Antonio." 

The  same  feeling  of  partnership  with  God  was 
Rodin's,  the  famous  sculptor  of  France.  Rodin  modeled 
a  mighty  hand,  the  hand  of  God,  holding  within  it  man 
and  woman. 

"I  suppose,"  said  George  Bernard  Shaw,  "you  meant 
your  own  hand  after  all?" 


'» "Stradivarius.' 


82  TKAINING   WORLD   CHRISTIANS 

"Yes,"  said  Rodin,  "as  the  tool  for  the  spirit  of 
God!" 

Discussion  Topics 

Do  you  have  reason  to  believe,  from  current  events,  that 
the  principle  of  service  is  beginning  to  be  a  principle  of  gov- 
ernment? 

Does  race  enmity  have  any  logical,  scientific,  economic,  or 
Christian  justification? 

If  America  accepts  its  mission  of  world  service,  what  must 
it  do  to  prepare  for  that  mission? 

Has  America  at  present  a  civilization  worthy  of  adoption 
by  other  nations?    Prove  your  point. 

What  kind  of  education  must  we  use  and  why? 

Bibliography 

The  Science  of  Power,  Benjamin  Kidd.    318  pages. 

People  of  Destiny,  Philip  Gibbs. 

The  Marks  of  a  World  Christian,  Daniel  Johnson  Fleming. 
198  pages. 

The  Mind  of  Primitive  Man,  Frank  Boas.     278  pages. 

America's  Stake  in  the  Far  East,  Charles  H.  Fahs.  167 
pages. 

World  Facts  and  America's  Responsibility,  Cornelius  H. 
Patton.    236  pages. 

A  Better  World,  Tyler  Dennett.     173  pages. 

The  Rising  Tide  of  Color,  Lothrop  Stoddard,  320  pages. 

West  and  East,  Edmon  Caldwell  Moore.    421  pages. 


CHAPTEK  III 
CHANGING  HUMAN  NATURE 

This  chapter  deals  with  the  principles  of  missionary  ed- 
ucation.— Our  first  two  chapters  have  made  us  wish  to 
change  human  nature,  if  we  can,  to  the  end  that  the 
human  family  may  become  happier.  In  this  chapter 
we  are  to  discover  what  are  the  main  laws  that  should 
govern  any  attempt  to  change  human  nature.  That 
is  only  another  way  of  asking,  "What  are  the  general 
laws  that  govern  education?"  and  before  we  are 
through  we  shall  be  inquiring,  "What  are  the  laws  of 
religious  and  of  missionary  education?" 

In  our  search  for  definitions  and  principles  we  must 
avoid,  so  far  as  we  can,  the  difiicult  dialect  of  educa- 
tional psychology.  We  shall  try  to  put  into  plain 
language  the  most  important  laws  and  principles — not 
all  of  them,  by  any  means — which  even  an  amateur  in 
religious  education  should  know. 

I.  God  works  according  to  his  law. — Our  first  princi- 
ple is  that  God  works  according  to  Ms  law.  We  can- 
not proceed  in  our  thinking  about  the  problems  of  reli- 
gious education  unless  we  accept  this  fundamental  law. 
This  universe,  in  which  our  little  world  swings,  is  an 
orderly  universe,  and  the  God  who  made  it  can  be  de- 
pended on.  He  has  no  whims,  no  caprices.  His  uni- 
verse operates  in  an  orderly  fashion.  He  always  works 
according  to  the  laws  that  govern  his  universe. 

He  has  made  it  possible  for  us  to  know  his  law  if  we 
will  only  study  reverently  and  honestly.  And  unless 
we  start  from  the  assumption  that  God  deals  with  men 

83 


84  TRAINING   WORLD    CHRISTIANS 

on  the  basis  of  discoverable  laws  of  human  personality, 
our  attempt  to  understand  and  to  apply  the  principles 
of  missionary  education  will  have  no  sure  foundation. 

II.  The  capacity  for  religious  development  is  inborn. 
— Our  second  great  principle  is  that  the  capacity  for 
religious  development  is  always  present  in  a  normal 
child.  Religious  education  doesn't  create  anything 
new.  The  child,  if  he  is  normal,  already  possesses  the 
capacity  for  religious  development;  and  religious  edu- 
cation simply  develops,  draws  out,  educates  that  capac- 
ity. If  a  child  is  born  with  no  capacity  for  religious 
development,  he  is  defective.  Religious  immaturity, 
not  irreligion,  is  the  one  basic  condition  of  religious 
development.  No  normal  child  is  devoid  of  religion; 
rather  he  has  certain  positive  characteristics  that  must 
be  expanded  and  enlarged.  His  religious  immaturity 
is  potential  religious  maturity.  The  religious  educa- 
tor must  mature  the  positive  qualities  that  the  child 
has  inherited. 

This  is  only  another  way  of  saying  that  we  cannot 
draw  out  of  the  child's  nature  something  that  is  not 
already  there.  Every  normal  child  carries  within 
his  soul  the  spiritual  inheritance  of  the  race.  Psycholo- 
gists are  certain  that  there  is  enough  of  this  spiritual 
inheritance  in  every  well-born  child  to  meet  every  reli- 
gious need  that  can  possibly  arise  if  that  inheritance 
is  matured  and  enlarged. 

III.  Nature  fixes  nurture. — Our  third  principle — and 
one  we  shall  apply  time  and  again  in  the  ensuing  chap- 
ters— is  that  child  nature  determines  child  nurture. 
There  was  a  time  when  it  was  thought  most  important 
to  put  the  Bible  in  the  midst.  If  the  Sunday  school  is 
a  Bible  school,  and  if  the  Bible  is  the  only  curriculum, 
why  not,  indeed,  see  to  it  that  once  every  six  years 


CHANGING  HUMAN  NATURE  85 

growing  boys  and  girls  should  be  put  through  the  Bible 
from  Genesis  to  Revelation?  Nobody  asked  what  part 
of  the  Bible  had  a  real  meaning  for  boys  and  girls ;  no- 
body asked  if  there  were  parts  that  could  better  be  left 
until  the  more  mature  mind  might  understand :  it  was 
important  to  put  the  Bible  in  the  midst. 

Then,  a  little  later,  teachers  who  were  very  anxious 
that  children  should  have  the  right  kind  of  religious 
education  insisted  on  putting  the  curriculum  in  the 
midst.  They  sat  around  tables  and  worked  out  what 
they  considered  would  be  the  best  sort  of  study  mate- 
rial for  youngsters,  and  then  the  youngsters  were  sup- 
posed to  swallow  it  whole. 

The  child  in  the  midst. — The  religious  educator,  how- 
ever, has  performed  a  great  service  in  showing  Christian 
teachers  that  Christ's  own  method  of  putting  a  child 
in  the  midst  is  the  only  really  effective  method  of  de- 
veloping the  religious  nature.  Not  the  Bible,  not  the 
curriculum,  but  the  child  is  now  the  center  of  religious 
education.  Study  the  child,  know  his  needs,  his  likes, 
his  dislikes :  and  then  you  will  be  in  a  much  better  posi- 
tion to  provide  religious  training  for  that  child. 

The  point  of  contact. — Under  this  third  principle, 
that  child  nature  determines  child  nurture,  perhaps 
a  further  word  should  be  said  about  "the  law  of  apper- 
ception," as  psychologists  call  it.  We  do  not  need  to 
know  the  intricacies  of  this  law,  but  its  clear  bearing 
on  the  teaching  problem  may  be  summed  up  in  simple 
language :  You  must  find  the  point  of  contact  in  teach- 
ing,^ You  must  know  what  the  child  knows  before  you 
can  begin  to  give  him  any  more  knowledge.  You  must 
understand  the  child's  experiences  and  capitalize  them 
in  your  teaching. 

*  See  The  Point  of  Contact  in  Teaching,  by  Patterson  Dubois. 


86  TRAINING   WORLD   CHRISTIANS 

Not  "what"  but  "whom"  you  teach. — The  importance 
of  remembering  that  the  true  objective  in  teaching  is 
the  development  of  the  child  is  illustrated  by  a  con- 
versation between  an  old  schoolmaster  and  his  friend,  a 
business  man.    Dr.  Betts  reports  it  as  follows  •? 

Said  the  business  man,  "Do  you  teach  the  same  subjects 
year  after  year?" 

The  schoolmaster  replied  that  he  did. 

"And  yet  you  must  keep  going  over  the  same  ground,  class 
after  class  and  year  after  year!"  exclaimed  the  business  man. 

The  schoolmaster  admitted  that  it  was  so. 

"Then,"  said  his  friend,  "I  should  think  that  you  would 
tire  beyond  endurance  of  the  old  facts  and  grow  weary  beyond 
expression  of  repeating  them  after  the  charm  of  novelty  and 
newness  has  gone.  How  do  you  live  through  the  sameness  and 
grind?" 

"You  forget  one  thing!"  exclaimed  the  old  schoolmaster, 
who  had  learned  the  secret  of  the  great  o'bjective.  "You  for- 
get that  I  am  not  really  teaching  that  old  subject  matter  at 
all;  I  am  teaching  living  boys  and  girls!  The  matter  I  teach 
may  become  familiar.  It  may  have  lost  the  first  thrill  of 
novelty.  But  the  hoys  and  girls  are  always  new;  their  hearts 
and  minds  are  always  fresh  and  inviting;  their  lives  are  al- 
ways open  to  new  impressions,  and  their  feet  ready  to  be 
turned  in  new  directions." 

The  child  the  true  objective  of  teaching. — ^Not  the  sub- 
ject matter,  then,  but  the  child — his  training  in  life, 
character,  and  conduct — is  the  true  objective  of  teach- 
ing. In  order  that  our  teaching  may  be  effective  we 
must  first  of  all  know  the  child.  We  must  understand 
his  physical  nature;  we  must  understand  his  mental 
nature;  we  must  understand  his  social  and  spiritual 
nature.  And,  knowing  this  much,  we  are  ready  to  pro- 
vide religious  nurture  that  will  mold  the  child's  nature 
religiously. 

'How  to  Teach  Religion,  page  37. 


CHANGING  HUMAN  NATURE  87 

All  life  is  graded:  schools  must  be. — The  public  school 
would  not  be  so  foolish  as  to  attempt  to  teach  "Eng- 
lish literature"  to  little  folks  who  can  hardly  read; 
nor  would  it  waste  its  time  by  having  high-school 
pupils  review  their  A  B  Cs.  Even  as  the  public  school 
adapts  the  training  given  to  pupils  of  various  ages,  so 
the  church  school  must  suit  its  teaching  to  the  needs 
and  capacities  of  growing  children.  We  expect  the 
child  to  act  as  a  child  in  all  the  rest  of  life's  activi- 
ties :  why  not  expect  him  to  act  as  a  child  in  religion  ? 

I  know  a  man  who,  when  he  returns  home  at  night 
after  a  day's  work  in  the  city,  is  greeted  vociferously 
and  in  almost  football  fashion  by  his  roly-poly  daugh- 
ter of  seven.  When  he  has  entered  his  home,  his  wife 
greets  him  in  a  much  quieter  but  just  as  loving  way. 
How  it  would  startle  us  if  the  tables  were  turned,  and 
the  little  seven-year-old  girl  should  greet  her  father 
with  the  reserve  and  poise  of  an  adult,  while  the  grown 
woman  should  fling  herself  at  her  husband's  neck  in 
the  fashion  of  a  seven-year-old!  Life  is  graded.  Re- 
ligious education,  if  it  is  to  mold  life,  must  likewise  he 
graded. 

So  much  for  the  three  principles  we  must  have  in 
the  background  of  our  thinking  all  the  time.^  Now  we 
face  the  tedious  task  of  defining  terms,  that  all  of  us 
may  be  thinking  about  the  same  things.  Let  us  find 
out  first  of  all,  if  we  can,  what  is  meant  by  education ; 
secondly,  what  is  meant  by  religious  education;  and, 
thirdly,  what  is  meant  by  missionary  education. 

What  is  education? — First,  what  do  we  mean  by  edu- 
cation ?    A  leading  educator  says  that  education  occurs 

'  The  three  principles:  (1)  God  works  according  to  his  law.  (2)  The  capacity 
for  religious  development  is  innate  in  the  child.  (3)  Child  nature  determines  chiW, 
nurture. 


88  TKAINING   WORLD   CHRISTIANS 

in  giving  a  "set"  of  any  kind  to  a  growing  mind.  It  is 
the  contribution  of  society  to  this  "set"  of  a  mind,  or, 
more  technically,  is  the  directing  of  experience  in  order 
to  give  a  "set"  to  a  plastic  mind. 

Now,  that  may  sound  very  involved,  but  it  is  really 
a  most  adequate  definition  of  education  and  one  that 
should  set  at  rest  the  misgivings  of  those  people  who, 
when  we  speak  of  education,  fear  lest  we  are  talking 
about  "book  learning,"  or  what  takes  place  only  in  a 
classroom.  Stated  in  the  large,  education  takes  place 
wherever  a  mind  that  is  plastic  receives  a  "set"  of  any 
kind.  Everything  that  happens  to  me  educates  me 
in  so  far  as  it  impresses  and  molds  my  mind.  Still  in 
the  large,  education  is  the  contribution  society  makes 
to  the  "set"  of  a  mind.  For  teachers  of  religion  this  is 
an  exceedingly  important  point.  Educators  who  for- 
get that  the  school  has  the  child  a  relatively  short  part 
of  his  time,  and  that  most  of  his  education  is  going  on 
outside  of  school,^  are  overlooking  the  largest  contribu- 
tion they  might  make  to  the  growing  mind. 

Education  that  goes  on  in  playtime. — It  will  be  hard 
to  exaggerate  the  importance  of  these  hours  not  re- 
quired by  school.  I  want  to  give  you  a  few  illustra- 
tions showing  how  experiences  that  the  child  meets 
while  away  from  school,  and  maybe  while  away  from 
parental  supervision,  very  greatly  and  sometimes  with 
very  serious  effect  influence  the  child  mind. 

A  friend  has  a  little  boy  about  four  and  a  little  girl 

*       Hours  in  a  year 8,760 

Hours  in  school 750 

Hours  in  church 75 

825 

7,933 
Honrs  spent  in  sleep 2,980 

Hours  at  the  disposal  of  home  as  compared  with  the  825  at 

the  disposal  of  school  and  church 4,965 

American  Surrey  (Interchurch  World  Movement),  page  214. 


CHANGING  HUMAN  NATURE  89 

about  two.  One  day  they  burst  into  the  house  while  in 
the  midst  of  a  noisy  argument.  Said  four-year-old 
Stuart  to  two-year-old  Betty:  "Betty,  if  you  don't  cut 
that  out,  the  heavenly  Father  will  punch  your  nose!" 
Naturally  the  parents  were  amazed.  Where  did  the 
child  get  the  slang  "cut  it  out"  ?  Where  did  he  get  the 
idea  "punch  your  nose"  ?  How  could  he  associate  this 
with  the  idea  of  the  heavenly  Father?  It  simply  goes 
to  show  how  impossible  it  is  even  for  well-meaning 
and  alert  parents  entirely  to  govern  the  education  of 
their  children.  Education  takes  place  wherever  "a 
plastic  mind  acquires  a  set  of  any  kind."  And  Stuart 
was  getting  an  "education"  away  from  home. 

Nannie  Lee  Frayser  tells  a  story  about  a  discerning 
teacher  of  primary  girls  who  one  Sunday  noticed  that 
a  little  stranger  was  in  the  class.  Inquiry  revealed 
that  the  little  girl  had  never  been  in  any  Sunday  school 
before,  did  not  know  even  the  story  of  Jesus.  Being 
a  wise  teacher,  she  did  not  attempt  to  tell  very  much 
about  Jesus  this  first  time  but  contented  herself  with 
showing  the  little  girl  a  beautiful  picture  of  the  Ma- 
donna and  Child.  She  simply  explained  to  the  little 
stranger  that  the  beautiful  woman  was  Mary,  and  that 
the  little  baby  was  her  son,  Jesus.  It  chanced  that  on 
the  following  Sunday  this  woman  was  ill  and  sent  her 
daughter  to  teach  her  primary  class  in  her  stead.  She 
told  her  daughter  of  the  incident  with  the  little 
stranger  and  advised  her  that  if  the  little  girl  came 
again,  it  probably  would  be  weU  to  use  the  same  pic- 
ture of  Mary  and  Jesus,  and  to  develop  the  story  a  bit 
further.  When  the  class  opened,  the  little  visitor  was 
present,  and  the  teacher  followed  her  mother's  ad- 
vice by  showing  again  the  picture  of  the  Madonna  and 
Child. 


90  TEAINING   WORLD   CHRISTIANS 

"Can  any  little  girl  here  tell  me  the  name  of  this 
wonderful  baby?"  she  asked. 

Many  hands  went  up,  and  the  children  chorused, 
"Jesus." 

"Now,  can  anyone  tell  me  the  name  of  this  beautiful 
woman  who  is  holding  him?" 

This  time  the  hand  of  the  little  stranger  was  up  first 
of  all,  and  the  teacher  decided  to  let  her  tell. 

"I  know,"  chirped  the  little  girl.  ''It's  Mary  Pick- 
ford  r 

You  see,  certain  influences  on  her  life  which  came 
from  outside  the  Sunday  school  and  from  outside  the 
day  school  had  to  be  reckoned  with  in  any  attempt 
to  train  the  little  life  religiously. 

Recently  a  class  of  junior  boys  was  studying  a  lesson 
from  the  book  of  Ruth. 

"Can  any  of  you,"  asked  the  teacher,  "tell  me  any- 
thing about  Ruth?" 

"Sure  I  can !"  piped  a  lad.  "He's  knocked  forty-nine 
home  runs  already." 

Education  is  the  control  of  experiences  to  mold  minds 
in  a  desired  way. — But  so  far  our  definition  of  educa- 
tion has  considered  the  subject  only  generally;  spe- 
cifically and  technically  we  mean  by  education  the  ac- 
tual control  of  experiences  for  the  avowed  purpose  of 
giving  a  "set"  to  a  growing  mind.  You  decide  that 
you  wish  to  train  the  mind  in  a  certain  way.  You  next 
decide  what  experiences  will  best  guide  the  mind  in 
that  direction.  Then  you  plan  how  best  to  control  all 
the  experiences  to  mold  the  life  in  the  desired  way. 
That  is  what  the  schoolroom  does  if  it  is  a  good  school- 
room. That  is  what  the  church  does  if  it  is  teach- 
ing religion  to  children  in  the  proper  way.  And  all 
technical  education  is  nothing  more  than  a  consistent 


CHANGING  HUMAN  NATURE  91 

attempt  to  control  the  experiences  of  the  child  in  such 
a  way  as  to  develop  him  toward  a  definitely  chosen 
end. 

Religious  education  sets  minds  in  a  "God-conscious" 
mold. — Does  that  sound  highly  abstruse  and  far  re- 
moved from  the  problems  you  meet  daily  in  your  church 
school?  Perhaps  it  will  become  simpler  as  we  try  to 
apply  this  general  definition  in  a  more  particular  def- 
inition of  religious  and  of  missionary  education.  Let 
us  ask  what  is  meant  by  religious  education.  Well,  to 
follow  the  form  of  statement  used  above,  religious  ed- 
ucation aims  so  to  control  the  experiences  which  influ- 
ence the  growing  mind  as  to  give  it  a  certain  religious 
"set."  To  do  this  three  things  are  required  of  religious 
education.^    It  must : 

(1)  impart  fruitful  knowledge  of  religious  truth  that  can 
be  set  to  work  in  the  daily  life  of  the  child,  now,  and  in  the 
years  that  lie  ahead; 

(2)  develop  right  attitudes,  the  religious  warmth,  respon- 
siveness, interest,  ideals,  loyalty,  and  enthusiasm  which  lead 
to  action  and  to  a  true  sense  of  what  is  most  worth  while; 

(3)  create  skill  in  living,  the  power  and  the  will  to  use 
the  religious  knowledge  and  enthusiasm  supplied  by  education 
in  shaping  the  acts  and  conduct  of  the  daily  life. 

According  to  this  definition  education  is  not  simply  a 
matter  of  pouring  information  into  young  minds.  True, 
it  must  first  of  all  impart  knowledge ;  but  if  it  is  to  be 
worthy  of  the  name  education,  it  must  be  fruitful,  use- 
ful knowledge.  Nor  should  it  stop  even  with  the  im- 
parting of  useful  knowledge ;  real  education  must  touch 
the  emotions  and  the  will.  That  is  no  education  at  all 
which  fails  to  educate  the  heart,  the  feelings,  the  emo- 
tions.   Our  attitudes,  the  way  we  feel  when  confronted 

8  George  Herbert  Betts  in  Haw  to  Teach  Religion,  page  47. 


92  TRAINING   WORLD   CHRISTIANS 

by  this  or  that  situation,  are  predominantly  matters 
of  emotion.  Religious  education  must  be  very  careful 
to  train  the  proper  religious  attitudes,  so  that  when 
a  child  comes  into  a  church,  for  instance,  his  natural 
attitude  shall  be  that  of  reverence;  so  that  when  he 
meets  an  appeal  of  distress,  his  natural  attitude  shall 
be  of  helpfulness  and  of  desire  to  relieve.  But  even 
knowledge  and  attitudes  do  not  amount  to  very  much 
unless  they  carry  over  into  actual  life.  Religious  edu- 
cation, therefore,  must  create  skill  in  living,  must  show 
the  child  how  to  use  what  he  has  learned  and  the  atti- 
tudes he  has  unconsciously  appropriated. 

In  other  words,  religious  education  is  simply  the 
training  of  well-rounded  Christian  character,  which 
will  meet  all  the  problems  and  relations  of  life  in  a 
thoroughly  ChrivStian  way. 

What  is  missionary  education? — Up  to  this  point  we 
have  been  talking  about  the  meaning  of  education  in 
general  and  of  religious  education  in  particular.  Shall 
we  not  now  try  to  find  out  what  is  meant  by  "mission- 
ary education"?  At  the  very  outset  we  shall  find  it 
extremely  difficult  to  split  off  missionary  education 
from  the  field  of  religious  education,  particularly  when 
we  remember,  from  foregoing  definitions,  how  broadly 
inclusive  it  is.  As  a  matter  of  fact  it  should  never 
have  been  split  off.  But  the  division  has  been  made; 
and  we  know  the  history  of  the  very  natural  reasons 
for  it,  unfortunate  and  unnatural  as  it  may  seem  to 
us.  Mr.  Diffendorfer,  in  the  introduction  to  Mission- 
ary Education  in  Home  and  School,^  explains  clearly 
how  missionary  education  came  to  be  thought  of  as 
quite  distinct  from  religious  education. 

How  we  came  to  think  of  missionary  and  religions  edn- 

«Pagea7-12. 


CHANGING  HUMAN  NATURE  93 

cation  as  separate  activities. — The  problem  dates  back 
to  those  days  when  the  missionary  boards  recognized 
more  and  more 

that  the  maintenance  of  their  work  depended  upon  rearing 
a  generation  of  Christian  people  in  thorough  sympathy 
with  missionary  work  and  with  full  conviction  that  its 
expanding  needs  must  be  met  thoroughly  and  efficiently.  For 
many  years  these  boards  had  been  reaching  down  into  the 
local  church  for  the  purpose  of  organizing  special  groups  for 
training  in  missionary  interest  and  for  added  support.  Mis- 
sion bands,  junior  missionary  societies,  girls'  and  boys'  clubs 
with  a  missionary  purpose,  and  voluntary  mission-study  cir^ 
cles  were  organized  wherever  there  were  sympathetic  leaders 
to  assume  the  responsibility.  Then  the  mission  boards  be- 
gan to  see  that  these  special  organizations  reached  only  a 
small  proportion  of  the  children  and  youth  in  the  churches. 
The  local  Sunday  school  was  the  most  permanent  organization 
in  the  church  dealing  with  boys  and  girls.  ...  It  was  nat- 
ural, on  this  account,  that  the  mission  boards  should  desire 
to  interest  the  Sunday  school  in  their  work,  and  many  at- 
tempts were  made  to  break  into  the  Sunday-school  organiza- 
tion. 

The  policies  and  the  methods  in  missionary  education  ten 
years  ago  arose  out  of  this  necessity.  Missionary  committees 
were  organized  in  the  Sunday  school,  and  special  missionary 
Sundays  were  introduced  into  the  calendar,  at  which  time 
missionary  programs  and  special  missionary  lessons  were 
taught,  sometimes  by  specially  prepared  teachers.  The  mate- 
rial used  came  from  the  mission  boards,  but  rarely,  if  ever, 
had  the  indorsement  of  the  general  Sunday-school  leaders, 
secretaries,  and  editors.   .    .    . 

The  effect  of  this  situation  upon  the  pupil  and  upon  his 
conception  of  missions  was  logical.  He  looked  upon  an  inter- 
est in  missions  as  something  special  or  optional  or  some- 
thing in  addition  to  his  religious  thought  and  life. 

Then  there  arose  groups  of  religious  leaders  who 
saw  the  tragedy  of  the  situation ;  who  saw  that  a  very 
vital  part  of  religious  education  was  being  crowded 


94  TRAINING   WORLD   CHRISTIANS 

out  of  the  regular  church-school  activities  into  special 
and  optional  procedure.  The  last  few  years  have  wit- 
nessed an  attempt  to  build  missionary  education  once 
more  into  the  very  heart  of  religious  education.  But 
the  harm  has  been  done,  and  we  to-day  have  fallen 
heir  to  the  terminology  "missionary  education."  It 
were  confusion  worse  confounded  to  try  to  create  a 
new  terminology  or  to  use  other  than  the  terms  in 
common  acceptance;  the  best  thing  for  us  to  do  is  to 
read  a  worthy  meaning  into  the  term  "missionary  edu- 
cation." 

Missionary  education  sets  the  life  in  an  "other-regard- 
ing" mold. — Missionary  education  should  so  control  the 
experiences  of  a  growing  child  as  to  give  his  plastic 
mind  an  "other-regarding,"  altruistic,  helpful,  social, 
or  "missionary"  set.  You  see  at  once  what  folly  it  is 
to  speak  of  missionary  education  as  something  differ- 
ent from  religious  education,  because  this  definition 
means  nothing  else  than  to  give  youngsters  the  sort  of 
outlook  on  life  which  Christ  had  in  fullest  measure. 

To  carry  the  form  of  Professor  Betts'  definition  over 
into  the  field  of  missionary  education,  it  should : 

(1)  impart  fruitful  missionary  knowledge; 

(2)  develop  right  inissionary  attitudes,  such  as  should  char- 
acterize the  world  Christian; 

(3)  create  skill  in  social  living,  so  that  every  relation  of 
this  growing  world  Christian  with  his  fellow  man  shall  be 
a  helpful  and  Christian  relation. 

All  the  while  it  is  becoming  increasingly  evident  that 
missionary  education  is  not  simply  a  compartment  of 
religious  education — something  optional  but  not  essen- 
tial. All  religious  education  is  necessarily  "mission- 
ary" in  so  far  as  it  leads  to  the  expression  of  Chris- 
tian character  in  acts  of  unselfish  service.    All  religious 


CHANGING  HUMAN  NATURE  95 

education  is  "missionary"  in  so  far  as  it  is  dominated 
by  the  motif  of  helpfulness.  It  is  time  that  we  cease 
to  think  of  religious  education  and  missionary  educa- 
tion as  two  separate  and  distinct  activities;  it  is  time 
that  we  think  of  the  two  as  one,  of  the  missionary 
spirit  as  warp  and  woof  of  the  true  Christian  spirit. 

To  get  financial  support  for  mission  boards  not  the  pri- 
mary aim. — The  purpose  of  missionary  education  is  not 
merely  to  arouse  an  intelligent  interest  in  the  home 
and  foreign  missionary  enterprises  of  our  church  and, 
thereby,  to  certify  the  future  financial  backing  of  those 
enterprises,  important  though  that  may  be ;  the  purpose 
of  missionary  education  is,  rather,  to  train  a  generation 
of  individuals  who  are  moved  by  the  Christian  spirit  of 
helpful  service  in  all  relations  of  life.  It  is  to  make 
efficient  Christians,  on  the  principle  that  every  true 
Christian  is  a  missionary  at  heart.  It  is  to  create 
Kingdom  extenders.  It  is  to  mold  character  in  the 
fashion  of  world  brotherhood.  It  is  to  train  world 
Christians  for  their  responsibilities  as  citizens  of  the 
world. 

Missionary  education  the  Christianization  of  all  social 
contacts. — Perhaps  the  very  best  brief  definition  of 
missionary  education  is  that  given  by  Mr.  Diflfendorfer : 
"Missionary  education  is  the  Christianization  of  all  our 
social  contacts."  To  make  the  sentence  short  the  words 
had  to  be  long,  and  so  the  definition  has  a  "highbrow" 
sound.  But  it  means  simply  this:  "Missionary  edu- 
cation aims  to  make  certain  that  all  relations  of  man 
with  his  brother,  whether  here  or  there,  direct  or  in- 
direct, shall  be  relations  of  mutual  helpfulness  and 
service." 

Missionary  education  of  this  sort  expects  to  find 
the  expression  of  the  child's  missionary  spirit — that  is, 


96  TRAINING   WORLD   CHRISTIANS 

the  desire  to  be  helpful — quite  as  much  in  the  home, 
at  school,  or  on  the  playground  as  in  gifts  of  money 
and  service  to  specific  missionary  causes.  It  expects, 
likewise,  to  find  the  expression  of  the  adult's  mission- 
ary spirit  quite  as  much  in  helpfulness  at  home,  work 
in  the  local  church,  and  community  service  as  in  the 
support  of  the  church  in  the  wider  world. 

If  the  people  who  are  doing  the  work  of  religious 
education  in  our  churches,  church  schools,  and  homes 
would  understand  that  any  real  plan  of  religious  edu- 
cation must  have  all  the  qualifications  that  this  chapter 
demands  of  missionary  education,  you  could  stop  your 
work  of  special  missionary  education  at  once.  That 
is,  you  could  stop  emphasizing  missionary  education 
as  such.  But  as  long  as  they  do  not,  you  must  work 
without  stint  until  you  have  implanted  the  mission- 
ary spirit  in  the  very  heart  of  religious  education, 
where,  if  we  may  judge  from  the  life  of  the  Christ,  it 
belongs. 

The  three  tests  of  missionary  education. — The  test  of 
any  program  of  missionary  education  is  threefold : 

1.  Does  it  impart  useful  knowledge  of  the  outreach  of 
Christianity  to  those  who  are  without  its  benefits?  Does  it 
provide  such  a  useful  knowledge  of  the  needs  of  the  world 
as  to  arouse  springs  of  action  in  meeting  those  needs?  Does 
it  give  such  a  useful  knowledge  of  the  members  of  the  human 
family,  their  fine  qualities,  their  weaknesses,  their  problems, 
as  to  lead  to  the  attitude  of  respect  and  cooperation? 

2.  Does  it  develop  those  attitudes  of  spirit  which  we  are 
in  the  habit  of  associating  with  the  missionary  mind? — the 
attitudes  of  friendliness,  sympathy,  helpfulness  and  coopera- 
tion, generosity,  respect  for  people  of  other  races,  loyalty  to 
the  Kingdom? 

3.  Does  it  create  actual  skill  in  meeting  social  problems? 
Does  it  make  the  girl  and  the  boy  more  helpful  in  actual 
everyday  relations  with  mother,  father,  friends,  and  all  their 


CHANGING  HUMAN  NATURE  97 

fellows?  Does  it  tie  them  up  very  definitely  in  deeds  of  serv- 
ice to  the  local  church,  to  the  local  community,  to  national 
problems,  to  world  needs? 

Any  missionary  education  that  can  pass  these  three 
tests  is  indeed  worthy  of  the  name. 

Impression  and  expression. — You  can  already  see,  pro- 
jected through  these  definitions  and  descriptions,  the 
two  components  of  all  real  education — impression  and 
expression.  In  so  far  as  missionary  education  is  merely 
imparting  information  and  providing  instruction  it  is 
impression.  In  so  far,  however,  as  it  provides  an  outlet 
for  the  impression  given  in  actual  deeds,  in  so  far  as  it 
allows  an  opportunity  for  the  display  of  the  attitudes 
gained,  it  is  expression.  Of  course,  it  is  impossible  in 
actual  experience  to  divide  the  field  in  this  arbitrary 
manner.  The  only  point  in  breaking  it  up  into  impres- 
sion and  expression  is  to  emphasize  the  great  import- 
ance of  seeing  to  it  that  both  elements  are  present — 
especially  the  latter.  It  will  not  do  to  have  missionary 
education  simply  a  matter  of  instruction,  or  impression. 

Use  means  growth ;  disuse  means  decay. — "Every  branch 
in  me  that  beareth  not  fruit,  he  taketh  it  away."^ 
Everything  that  is  not  put  to  use  withers  away.  The 
fish  that  swim  in  the  deep  caves  of  the  sea  have  no 
sight.  They  had  no  use  for  eyes,  and  so,  during  many 
generations  of  total  darkness,  the  mechanism  of  the 
eye  shriveled.  Similarly,  the  mole  that  burrows  un- 
der ground  has  lost  its  power  to  see.  The  Hindu 
ascetic  standing  on  a  tall  pillar  and  holding  his  right 
arm  extended  toward  heaven  day  after  day  without 
ever  taking  it  down,  thinking  by  the  act  to  make  him- 
self a  better  man,  finds  at  the  end  of  a  twelvemonth  that 
he  cannot  pull  his  arm  down.    The  muscles  of  his  arm 

'  John  15.  2. 


98  TRAINING   WORLD   CHRISTIANS 

have  atrophied.  If  any  of  you  have  experienced  the 
pain  of  a  broken  bone  and  have  allowed  some  usually 
active  member  to  be  confined  in  a  cast  you  will  be  quick 
to  realize,  remembering  how  hard  it  was  to  resume 
control  of  your  muscles,  the  truth  of  this  statement — 
that  use  means  life,  but  disuse  means  death.  As  water 
that  is  confined  in  a  pool  without  outlet  becomes  stag- 
nant, while  running  water  purifies  itself  over  and  over 
again,  so  the  life  that  receives  impressions  without 
giving  expression  thereto  becomes  a  dead  thing. 

The  peril  of  failing  to  provide  for  expression  in  religion. 
— Have  you  not  seen  it  in  actual  life?  Some  high- 
school  girl  or  boy,  drawn  by  a  magnetic  appeal,  volun- 
teers the  whole  life  for  Christian  service.  That  was  on 
the  mountaintop  of  spiritual  experience;  but,  back  in 
the  valley  once  more,  no  opportunity  was  given  for  the 
expression  of  that  wonderful  experience.  Slowly  but 
surely  it  dies.  Try  the  second  time  to  take  that  youth 
to  the  mountaintop  and  you  will  find  how  callous  the 
spirit  has  become.  We  cannot  overemphasize  the  ne- 
cessity of  providing  expression,  things  to  do,  as  a  part 
of  our  program  of  missionary  education. 

Habits  and  attitudes  vital. — Missionary  education  usu- 
ally resolves  itself  into  the  training  of  certain  attitudes 
of  mind  which  mark  the  world  Christian.  We  have 
already  spoken  of  those  attitudes  in  the  previous  chap- 
ter. Before  this  chapter  ends,  two  things  ought  to  be 
said  concerning  the  training  of  these  attitudes : 

1.  These  attitudes  of  spirit,  if  they  are  to  be  power- 
ful in  all  the  situations  of  life,  if  they  are  to  extend 
through  all  the  reaches  of  the  personality,  must  rest 
down  on  primary  hah  its.  This  is  the  only  way  to  make 
sure  that  these  attitudes  shall  be  fundamental ;  because 
only  these  primary  habits  are  learned  in  the  plastic 


CHANGING  HUMAN  NATURE  99 

years.  Tendencies  and  attitudes  that  are  fixed  early  in 
life  become  basic  and  endure  throughout  life ;  attitudes 
that  come  later  have  fewer  relationships  and  cannot  be 
counted  upon  to  work  in  such  a  pervasive  way  through 
the  whole  life.  The  reason  is,  of  course,  that  they  rest 
on  secondary  habits.  This  should  point  out  with  dis- 
tinctness the  need  for  capturing  the  young  life  for  a 
world  outlook. 

2.  Habits  and  attitudes  do  not  come  of  their  own 
accord;  they  are  gradually  acquired.  Back  of  every 
habit  lies  a  long  chain  of  acts  out  of  which  the  habit 
grew.  If  the  acts  occur,  the  habit  must  come  as  surely 
as  harvest  follows  springtime.  Therefore,  the  great 
thing  in  the  religious  instruction  of  the  young  is  to 
make  certain  that  our  teaching  carries  over  as  quickly 
as  possible  into  action,  into  deeds.  Here,  again,  we 
are  only  saying  what  we  stressed  at  great  length  above, 
— that  there  can  be  no  impression  without  expression. 

Discussion  Topics 

What  are  the  fundamentals  we  must  bear  in  mind  in  the 
study  of  the  principles  of  missionary  education? 

Why  is  the  child  more  important  than  the  material? 

Can  the  "set"  of  a  child's  mind  be  determined  to  any 
great  extent  by  his  educators?  What  interferes  with  their 
work? 

Do  you  think  missionary  education  is  necessary?     Why? 

Have  you  known  of  any  instances  of  successful  missionary 
education?  Why  was  it  successful  in  those  cases?  Did  it 
follow  the  principles  laid  down  in  this  chapter? 

Do  you  think  that  the  failure  of  missionary  education  in 
cases  where  it  has  failed  can  be  traced  to  a  neglect  of  these 
principles? 

Bibliography 

How  to  Teach  Religion,  George  H.  Betts.    223  pages. 
The  Pupil  and  the  Teacher,  Luther  A.  Weigle.    217  pages. 


100         TRAINING   WORLD    CHRISTIANS 

Talks  to  Sunday-School  Teachers,  Luther  A.  Weigle.  188 
pages. 

A  Social  Theory  of  Religious  Education,  George  A.  Coe. 
355  pages. 

Missionary  Education  in  Home  and  School,  R.  E.  Diffen- 
dorfer.    407  pages. 

The  Sunday-School  Teacher  and  the  Program  of  Jesus, 
Trull  and  Stowell.    160  pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull.    267  pages. 

The  Why  and  How  of  Missions  in  the  Sunday  School,  W.  A. 
Brown.    127  pages. 

Graded  Missionary  Education  in  the  Church  School.  Fred- 
erica  Beard.    132  pages. 


CHAPTER  IV 

THE  CHURCH  SCHOOL  TRAINING  WORLD 
CHRISTIANS 

The  purpose  of  the  first  Sunday  schools. — The  first 
Sunday  schools,  founded  by  Robert  Raikes,  John  Wes- 
ley, and  their  co-workers,  were  primarily  educational  in 
aim.  "What  shall  we  do  for  these  poor,  neglected  chil- 
dren ?"  asked  Robert  Raikes  of  Sophia  Cooke  upon  see- 
ing a  large  number  of  ragged  children  in  the  street. 
"Let  us  teach  them  and  take  them  to  church,"  she 
answered.  Her  suggestions  led  to  Raikes's  famous  ex- 
periment in  England,  first  made  public  in  1783.1 

For  fifty  years^  this  educational  purpose  was  upper- 
most. Then  Sunday  schools  became  more  evangelistic 
in  aim  and  in  work.  In  our  own  country,  until  the  last 
half  of  the  nineteenth  century,  the  emphasis,  so  far 
as  instruction  was  concerned,  was  about  equal  upon 
Bible  and  catechism.^  And  many  persons  thought  it  of 
no  particular  importance  whether  or  not  the  pupils 
gained  any  adequate  information  about  the  Bible, 
since,  as  they  declared,  the  work  of  the  church  was 
wholly  evangelistic,  and  not  one  bit  educational.  Then 
two  things  began  to  be  evident:  First,  where  one  les- 
son was  provided  for  pupils  of  all  ages,  even  those  who 
studied  faithfully  passed  through  it  all  without  getting 
any  definite  knowledge  about  the  Bible  as  a  whole  or 


1  History  of  the  Sunday-School  Movement  in  the  Methodist  Episcopal  Church, 
by  Addie  Grace  Wardle.  See  also  The  Evolution  of  the  Sunday  School,  by  H. 
F.  Cope. 

2  The  Graded  Sunday  School  in  Principle  and  Practice,  by  H.  H.  Meyer,  page  7. 

'  Josephine  L.  Baldwin  in  the  General  Manual:  Introduction  and  Use  of  the 
Graded  Lessons. 

101 


102         TRAINING   WORLD    CHRISTIANS 

any  easy  acquaintance  with  it.  Secondly,  out  of  every 
hundred  pupils,  sixty  drifted  away  from  the  church. 
Slowly  came  an  awakening.  Discerning  folk  began  to 
see  that  God's  laws  of  life  must  be  respected  in  dealing 
with  any  life.  The  old  saw  used  to  ask,  "When  is  a 
school  not  a  school  ?"  and  the  answer,  all  too  truly,  was 
"When  it  is  a  Sunday  school."  But  a  new  kind  of 
Sunday  school  sprang  to  meet  the  need.  Some  call  it 
the  church  school. 

The  aim  of  the  modern  church  school.^ — Let  us  ask  a 
representative  group  of  church-school  workers  what  the 
modern  church  school  is  for. 

Here  is  a  teacher  who  answers,  "To  teach  the  Bible." 
Another  says,  "To  teach  the  children  what  they  need  to 
know  about  God  and  Jesus." 

A  pastor  says,  "The  purpose  of  the  Sunday  school  is 
to  increase  the  membership  of  the  church," 

An  alert  superintendent,  who  has  caught  a  vision 
of  the  real  aim,  holds  that  "to  function  properly  the 
church  school  should  exert  a  definite  Christianizing  in- 
fluence upon  the  social,  recreational,  civic,  and  religious 
life  of  the  community."^ 

An  eminent  specialist  in  religious  education  says 
that  the  business  of  the  church  school  is  to  train  Chris- 
tian lives  so  that  they  may  function  for  the  enlarge- 
ment of  the  Kingdom  and  act  as  leaders  in  the  church. 

So  we  have  a  list  of  aims  all  the  way  from  "teach  the 
Bible"  to  "train  efficient  Christians." 

Religious  education  cannot  stop  with  mere  teaching. — 

The  teaching  of  the  Sunday  school  must  aim  directly  at 
the  acquisition  of  knowledge  of  the  Bible  on  the  part  of  the 
pupil.     But  none  the  less  consciously  must  it  aim  at  the  at- 


*  See  The  Organization  and  Administration  of  the  Sunday  School,  by  Cuninggim- 
North,  Chapter  II. 

»  Methods  of  Church-School  Administration,  by  Howard  J.  Gee,  page  19. 


THE  CHURCH  SCHOOL  103 

tainment  of  that  moral  and  religious  result  which  belongs 
to  the  school  because  it  is  a  part  of  the  work  of  the  Christian 
Church.  .  .  .  The  teaching  of  the  Sunday  school  must  seek 
as  its  ultimate  aim  the  conversion  of  the  pupil  and  his  devel- 
opment in  Christian  character." 

It  must  carry  over  into  life. — The  threefold  require- 
ment of  religious  education  stated  in  Chapter  III  de- 
mands that  teaching  shall  carry  over  into  actual  liv- 
ing. To  possess  useful  religious  knowledge  and  right 
religious  attitudes  is  impossible  unless  they  are  bodied 
forth  in  deeds.  That  is  why,  when  the  aim  of  the 
church  school  is  said  to  be  "the  development  of  a  sound 
and  symmetrical  Christian  character,"'^  so  much  em- 
phasis is  laid  upon  the  expression  of  that  character  in 
actual  living.  That  is  why  the  church  school  must 
train  individuals  to  be  efiQcient  Christians.  And  train- 
ing does  not  consist  alone  in  learning  rules  from  books ; 
it  demands  use  of  the  rules  learned — playing  the  game. 

The  aim  of  the  church  school  and  the  aim  of  missionary 
education. — Now  see  where  all  of  this  has  led  our  think- 
ing. A  little  while  ago,  in  Chapter  III,  we  were  saying 
that  the  aim  of  missionary  education  is  the  development 
of  a  well-rounded  Christian  character  and  the  expres- 
sion of  that  character  in  unselfish  service;  and  here 
we  have  just  said  that  the  purpose  of  the  church  school 
is  to  develop  intelligent  and  efficient  Christian  lives 
consecrated  to  the  extension  of  God's  kingdom  on  earth. 
Are  not  the  two  aims  the  same  ? 

Surely,  the  aim  of  missionary  education  is  one  with 
the  aim  of  all  religious  education.  Wherein,  then,  do 
the  two  differ  at  all  ?  Why  keep  talking  of  missionary 
education  if  it  is  identical  with  religious  education  as 

'  Principles  and  Ideals  for  the  Sunday  School,  by  Burton  and  Mathews,  page  5. 
'  The  Organization  and  Administration  of  the  Sunday  School,  by    Cuninggim- 
North,  page  16. 


104         TRAINING  WORLD   CHRISTIANS 

a  whole?  Well,  the  main  reason  is  that  missionary 
education  was  left  out  of  plans  of  religious  education 
to  such  an  extent  that  it  had  to  be  dragged  in  later 
as  a  sort  of  afterthought — something  special  and  op- 
tional. Sunday  schools  were  known  for  a  long  time 
before  the  church's  modern  missionary  enterprise  was 
undertaken.  It  is  not  remarkable,  therefore,  that 
church  schools  worked  out  plans  of  procedure  which 
omitted  definite  missionary  education.  We  decided 
in  the  previous  chapter,  when  talking  of  this  unfortu- 
nate omission,  that  it  would  be  necessary  to  stress 
missionary  education  very  heavily  in  a  determined  ef- 
fort to  put  it  right  at  the  heart  of  religious  educa- 
tion, where  it  belongs.  The  aims  of  both  are  identical, 
but  their  fields  differ,  as  do  also  the  means  used  in 
realizing  their  common  •purpose.  Religious  education 
is  the  broader  field  and  includes  every  activity  that 
develops  the  Christian  kind  of  character.  Missionary 
education  is  a  smaller  specialized  field,  a  part  of  reli- 
gious education  without  which  true  Christian  charac- 
ter cannot  be  trained ;  but  it  includes  more  specifically 
those  activities  which  develop  Kingdom-extending  hab- 
its and  attitudes. 
Missions  and  missionary  education. — 

The  essence  of  Christianity  is  the  sharing  of  one's  best 
with  others.  .  .  .  The  Christian  religion  contains  within  it- 
self .  .  .  the  forces  which  continually  tend  to  break  bounds 
and  overflow  into  new  territory.  Christianity  must  express 
Itself,  or  it  is  not  Christianity.  So  long  as  there  are  persons 
who  are  not  having  a  fair  chance  at  Christian  opportunities 
and  blessings,  the  highest  form  of  Christianity's  expression 
will  be  the  sharing  of  the  Christian  life  in  all  its  fullness  with 
others. 

All  this  outreach  of  the  church  to  new  communities  and  to 
unreached  groups  and  individuals  in  older  communities  may 


THE  CHURCH  SCHOOL  105 

be  termed  missionary  as  contrasted  with  those  activities  car- 
ried on  in  well-established  churches,  which  look  primarily 
toward  the  care,  culture,  and  training  of  church  members,  of 
children  born  into  the  church,  and  of  others  closely  associated 
with  an  organized  Christian  society.* 

This  is  a  broad  definition  of  missions.  Missions  are 
not  simply  evangelism,  nor  education,  nor  physical  re- 
lief, nor  social  and  industrial  betterment ;  missions  are 
an  inclusive  propaganda.  Missions  are  all  of  that  out- 
reach of  the  Christian  religion  which  provides  the  ex- 
tension of  Christianity  or  its  benefits  to  those  who 
either  are  without  Christian  opportunities  or  for  one 
reason  or  another  are  limited  in  the  enjoyment  of  them. 

Missionary  education,  then,  equips  girls  and  boys, 
and  older  people  too,  for  this  task  of  projecting  Chris- 
tianity into  the  world.  So  it  becomes  a  specialized 
field  within  the  larger  field  of  religious  education. 

Missionary  education  without  previous  and  concur- 
rent religious  education  gets  nowhere.  On  the  other 
hand,  religious  education  is  sadly  incomplete  if  it 
leaves  a  gap  where  missionary  education  ought  to  be. 
Missionary  education  is  an  integral  part  of  all  religious 
education. 

//  the  development  of  Christian  character  is  the  aim 
of  the  church  school,  missionary  education  must  there- 
fore form  a  thoroughly  active  part  of  its  plan. 

The  church  school  needs  missions  more  than  missions 
need  the  church  school. — When  the  Methodist  Centenary 
was  being  planned,  many  there  were  who  saw  in  the 
church  school  a  most  profitable  source  of  money.  They 
approached  the  denominational  leaders  in  the  field  of 
religious  education  with  the  suggestion  that  the  church 

'  The  Sunday  School  Teacher  and  the  Program  of  Je^tis,  Trull  and  Stowell,  pagea 
13-14,  published  by  the  Presbyterian  Board  of  Publication  and  Sabbath  School 
Work,  Philadelphia,  Pa, 


106         TRAINING   WORLD    CHRISTIANS 

schools  be  asked  to  give  |10,000,000  for  missions  in 
the  five  years  of  the  campaign.  After  long  deliberation 
their  suggestion  was  accepted.  But  when  it  was  ac- 
cepted it  was  not  simply  on  the  grounds  of  financial 
support ;  the  argument  that  won  the  day  was  that  the 
Sunday  schools  needed  the  Centenary  much  more  than 
the  Centenary  needed  the  Sunday  schools. 

It  is  easy  to  see  why  missions  need  the  church 
schools,  for  from  the  church  schools  come  the  money, 
the  volunteers  for  service,  the  intercessors.  Some  fail 
to  see  that,  even  more  importantly,  the  church  schools 
need  missions. 

The  Sunday  school  would  be  as  handicapped  without  op- 
portunity for  missionary  expression  as  a  chemistry  teacher 
without  a  laboratory  or  a  farmer  without  a  farm.  What  the 
laboratory  is  to  the  teacher  and  the  farm  to  the  farmer,  the 
missionary  enterprise  is  to  the  Sunday  school.  It  is  in  the 
missionary  expression  more  completely  than  anywhere  else 
that  the  pupil  learns  Christianity  by  living  it.' 

The  Bible  and  missions.!^ — The  church  school  is  in  a 
very  real  sense  a  Bible  school ;  yet  many  church-school 
teachers  never  mention  missions.  They  consider  that 
missionary  education  is  a  matter  for  the  missionary 
superintendent  in  presenting  a  monthly  missionary 
program;  that  their  task  as  teachers  in  the  church 
school  is  simply  to  teach  the  Bible. 

It  is  very  hard,  however,  to  understand  how  anyone 
can  teach  the  Bible  in  its  real  meaning  without  occa- 
sionally teaching  a  missionary  lesson.  Even  in  the  Old 
Testament,  particularly  in  the  poetry  and  prophecy, 

•  The  Sunday  School  Teacher  and  the  Program  of  Jesus,  Trull  and  Stowell, 
pages  19-20,  published  by  the  Presbyterian  Board  of  Publication  and  Sabbath 
School  Work.  Philadelphia,  Pa. 

'"  For  a  brief  discussion  of  this  subject  see  The  Sunday  School  Teacher  and  the 
Program  of  Jesus,  Trull  and  Stowcll,  Chapter  II.  For  a  fuller  discussion  see 
The  Bible  and  Missions,  by  Helen  Barrett  Montgomery  (Central  Committee  on 
the  United  Study  of  Foreign  Missions,  1920). 


THE  CHURCH  SCHOOL  107 

there  are  clear  indications  that  God  intended  the  Jew 
to  be  a  medium  of  blessing  to  all  nations.  The  Jews' 
unwillingness  to  fulfill  the  obligations  of  their  own 
religion  is  severely  rebuked  in  the  book  of  Jonah. 

It  is  in  the  New  Testament,  however,  that  we  find 
the  Magna  Charta  of  missions. 

There  is  reason  to  believe  that  every  one  of  the  twenty- 
seven  books  in  the  New  Testament  was  written  by  a  mission- 
ary. Probably  more  than  half  of  them  were  written  by  mis- 
sionaries while  engaged  in  missionary  service.  Thirteen  of 
these  books  are  ascribed  to  Paul.  They  grew  out  of  his  life 
as  a  missionary.  They  were  occasioned  by  situations  on  the 
mission  field.  Most  of  them  were  addressed  to  mission 
churches  or  to  individuals  engaged  in  mission  work.  The 
book  of  the  Acts  is  devoted  largely  to  an  account  of  Paul's 
life  and  work.  Thus,  fourteen  of  the  twenty-seven  books 
present  chiefly  the  work  and  ideals  of  one  missionary.  The 
general  epistles  and  Revelation  were  written  to  meet  cer- 
tain situations  in  mission  churches.  It  is  hardly  necessary 
to  analyze  the  authorship  of  the  New  Testament  further  in 
order  to  suggest  that  it  is  peculiarly  a  product  of  a  mission- 
ary environment." 

Jesus's  conception  of  the  kingdom  of  God,  together 
with  his  teaching  of  the  fatherhood  of  God  and  the 
brotherhood  of  men,  gave  Christianity  a  world-wide 
reach.  But  his  ideas  were  not  accepted  by  the  Jews 
without  protest.  Even  those  who  became  Christians 
found  it  hard  to  break  out  of  the  conservatism  of  their 
Jewish  faith.  It  was  not  until  the  council  held  in 
Jerusalem^^  f\iat  the  missionary  program  of  the  Chris- 
tian church  was  settled  once  aud  for  all.  It  was  there 
determined,  after  Peter  had  made  his  speech,  that 
Christianity  was  a  religion  for  all  men ;  and  since  that 

'1  The  Sunday  School  Teacher  and  the  Program  of  Jesus,  Trull  and  Stowell, 
page  34,  published  by  the  Presbyterian  Board  ot  Publication  and  Sabbath  School 
Work,  Philadelphia,  Pa. 

"  Acta  15. 


108         TKAINING   WOELD   CHRISTIANS 

time  missions  have  been  accepted  as  a  vital  part  of 
the  church's  work. 

Missionary  education  cross-sections  all  church-school  ac- 
tivities.— When  you  think  of  missionary  education  in 
the  broad  way  defined  in  preceding  pages  you  readily 
see  that  it  ought  to  pervade  all  activities  of  the  church 
school. 

It  pervades  the  teaching  of  the  Bible  whenever  the 
missionary  significance  of  the  Book  is  shown;  when- 
ever the  ideas  of  the  Kingdom,  of  God's  fatherhood, 
and  of  men's  brotherhood  are  taught;  whenever  facts 
concerning  the  projection  of  Christianity  among  men 
are  told;  whenever  a  life  is  pointed  toward  the  Chris- 
tian attitude  of  helpfulness. 

It  pervades  the  worship  service  whenever  intelligent 
intercessory  prayer  is  made;  whenever  militant,  sacri- 
fice-inspiring songs  are  sung;  whenever  news  from  the 
front  or  facts  about  the  problems  of  Kingdom  extension 
are  made  known. 

It  pervades  all  activities  of  the  school  that  are  mo- 
tivated by  kindliness,  helpfulness,  and  the  Christian 
spirit  of  unselfish  service.  It  pervades  every  church- 
school  function  that  aims  to  train  world  Christians. 

Missionary  education  must  invade  the  home. — The  home 
is  responsible  for  more  of  the  child's  time  than  are 
all  the  other  educational  agencies  combined.  The 
church  has  the  child  only  75  hours  in  the  year;  the 
public  school  has  him  750  hours;  but  the  home  is  re- 
sponsible for  5,000  of  the  waking  hours.  Missionary 
education,  like  all  religious  education,  must  enter  the 
home. 

The  urgency  of  capturing  the  home  for  missionary 
education  is  the  more  clearly  realized  when  you  remem- 
ber that  to  be  effective  throughout  life  habits  or  atti- 


THE  CHURCH  SCHOOL  109 

tudes  of  mind  must  be  implanted  in  the  early  years, 
must  rest  down  upon  primary  rather  than  upon  second- 
ary habits. ^2  Succeeding  chapters  will  contain  fre- 
quent suggestions  for  developing  the  spirit  of  world 
brotherhood  through  the  home  life  of  girls  and  boys. 

The  four  phases  of  missionary  education. — Specialized 
missionary  education,  if  it  is  to  meet  the  requirements 
laid  down  in  Chapter  III,  must  include  at  least  the  fol- 
lowing four  phases : 

1.  It  must  impart  missionary  knowledge.  This  is  funda- 
mental. Unless  our  Sunday-school  members  know  about  the 
church's  world  task  they  cannot  be  expected  to  pray  for  it 
intelligently  or  to  work  for  it  vigorously  or  to  give  for  it  gen- 
erously. Chapter  VI  discusses  how  missionary  information  can 
best  be  given  to  Sunday-school  members. 

2.  It  must  teach  how  to  pray.  A  definite  effort  must  be 
made  to  train  our  boys  and  girls  in  regular  habits  of  prayer 
for  particular  fields,  for  individual  missionaries,  and  for  the 
success  of  Kingdom-extension  plans  at  home  and  afar.  Chap- 
ter VII  considers  how  best  to  train  intercessors  in  the  church 
school. 

3.  It  must  train  in  service.  We  must  bring  church-school 
pupils  into  vital  forms  of  service  for  others,  thereby  training 
them  for  larger  participation  as  they  advance  in  years.  Our 
boys  and  girls  must  be  trained  for  future  service  by  present 
serving.  Chapter  VIII  is  devoted  to  the  principles  and 
methods  of  service  in  the  church  school. 

4.  It  must  train  intelligent  money-giving.  There  must  be 
consistent  education  in  the  spirit  of  benevolence,  having  in 
view  this  goal:  every  member  giving,  every  member  giving 
regularly,  every  member  giving  toward  a  definite  goal,  every 
member  giving  prayerfully  as  an  act  of  worship.  Chapter  IX 
takes  up  the  question  of  educating  that  spirit  of  benevolence 
which  will  not  only  enrich  the  character  of  the  giver  but  also 
greatly  extend  God's  kingdom  among  men. 

Character  development. — Christian  missions  provide  a 


u  See  Chapter  III,  page  84. 


110         TRAINING   WORLD    CHRISTIANS 

vast  opportunity  for  the  development  of  "sterner  vir- 
tues." War  has  no  monopoly  in  this  field.  The 
church's  missionary  enterprise  may  w^ell  furnish  a 
moral  equivalent  for  war.  It  is  a  task  that  demands 
courage,  endurance,  indomitable  heroism.  Missionary 
education  can  make  of  the  church  school  a  veritable 
training  camp  for  world  Christians — for  militant  cru- 
saders who  will  not  rest  until  the  Christ  is  enthroned 
in  the  hearts  of  all  men  everywhere. 

Discussion  Topics 

What  is  your  idea  of  the  purpose  of  a  Sunday  school? 

Why  does  missionary  education  need  a  special  place  in  the 
church  school?  How  large  a  place  do  you  think  it  should 
have? 

How  can  you  get  missionary  education  into  the  homes  of 
your  pupils? 

Do  the  four  phases  of  missionary  education  as  stated  in- 
clude enough  to  cover  its  aims?    Do  they  include  too  much? 

Bibliography 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull,  Chapter  III.     267  pages. 

The  Sunday-School  Teacher  and  the  Program  of  Jesus, 
Trull  and  Stowell,  Chapters  I  and  II.     160  pages. 

The  Why  and  How  of  Missions  in  the  Sunday  School,  Wil- 
liam A.  Brown.     127  pages. 

Missions  in  the  Sunday  School,  Martha  B.  Hixson,  Chap- 
ter I.    215  pages. 


CHAPTER  V 

EFFICIENT    MISSIONARY    ORGANIZATION    IN 
THE  CHURCH  SCHOOL 

Everybody's  Business  Is  Nobody's  Business 

While  missionary  education  has  come  formally  to  be 
recognized  as  au  essential  part  of  all  religious  educa- 
tion, it  has  not  found  an  adequate  place  in  our  church- 
school  curriculum.  In  all  too  many  schools  it  has  no 
place  whatever.  In  such  circumstances  missionary 
education,  if  it  is  to  be  effective,  must  be  directed  by 
persons  who  possess  the  qualifications  and  special 
training  for  this  responsibility.  The  regular  officers  of 
the  church  school  are  too  busy  to  give  the  time  required 
either  for  making  or  directing  plans  of  missionary 
education.  It  is  imperative,  therefore,  for  every  school 
to  develop  missionary  specialists — workers  who  shall 
be  held  responsible  for  a  well-balanced  scheme  of  mis- 
sionary education. 

Nothing  but  efficient  organization  will  insure  effec- 
tive missionary  education.  In  a  day  when  the  church 
seems  to  be  badly  over-organized  it  may  appear  unwise 
to  suggest  a  new  organization,  but  that  is  exactly  what 
I  am  not  doing.  I  am  suggesting  not  that  a  new  or- 
ganization be  set  up,  but,  rather,  that  the  now-existing 
organization  be  made  efficient.  There  must  he  responsi- 
tie  missionary  leadership  in  every  church  school.  If  to- 
morrow's church  is  to  have  a  dominantly  missionary 
temper,  it  must  receive  that  temper  to-day  in  the  church 
school. 

Ill 


112         TRAINING   WORLD    CHRISTIANS 

Three  Essentials  of  Organization 

The  three  basic  requirements  of  a  workable  mission- 
ary organization  in  the  church  school  are  simplicity, 
democracy,  and  efficiency. 

Simplicity. — We  already  have  too  many  organiza- 
tions. One  of  the  great  denominations  has  as  many  as 
thirteen  separate  organizations  dealing  with  the  prob- 
lem of  missionary  education.  Whatever  is  done  in  the 
way  of  missionary  organization  in  the  church  school 
must  first  of  all  be  simple.  Any  missionary  committee 
that  may  be  appointed  should  be  kept  as  simple  as  is 
consistent  with  democracy  and  efficiency. 

Democracy. — Any  eflQcient  missionary  organization 
must  be  democratic.  A  missionary  committee  that  is 
not  truly  representative  of  the  entire  church-school 
membership  will  not  have  the  coniidence  of  all  workers. 

Efficiency. — EfiSciency  is  the  final  test  of  the  value  of 
an  organization.  By  its  fruits  ye  shall  know  it.  The 
questions  to  ask  are :  Does  it  work  ?  Can  it  be  made  to 
work  better  ? 

The  missionary  organization,  then,  should  be  as  sim- 
ple as  it  can  be  without  making  it  unrepresentative  or 
inefficient ;  it  must  be  truly  representative  of  all  the  in- 
terests of  the  church  school ;  and  it  must  show  resuits. 

The  Missionary  Committee 

How  is  it  made  up  ? — The  irreducible  minimum  in  the 
way  of  a  missionary  committee  is  a  missionary  super- 
intendent (or  director  of  missions).  This  much  of  a 
committee  is  required  of  every  church  school  that  at- 
tempts to  do  eflfective  missionary  education,  whatever 
its  size  may  be.  Then,  this  much  having  been  done,  the 
next  thing  is  to  bring  into  play  the  three  fundamentals 


EFFICIENT  MISSIONARY  ORGANIZATION     113 

of  a  workable  missionary  organization  already  referred 
to  above.  While  the  committee  should  be  as  small  and 
as  simple  as  possible,  it  should  be  made  thoroughly 
representative  and  efficient.  There  should  be  enough 
persons  on  the  missionary  committee  to  insure  success 
to  its  plans  of  missionary  education  throughout  the 
entire  school. 


IN  THE  SMALL  SCHOOL 
THE    MISSIONARY     ORGANIZATION 

MAY  CONSIST   OF  THE    MLSSIONAIiY  SUreClNTENDCNT     ALONE 


[MISSIONARY  SUPEBJhflENDENT 


INSTBUCTiON 


I  OFnCEBS    6  TEACHERS  | 


THE  SUNDAY  SCHOa  KEMBER5 


In  the  very  small  school  the  missionary  organization 
may  consist  of  the  missionary  superintendent  (or  di- 
rector of  missions)  alone.    (See  Chart  No.  1,  page  113.) 

In  the  average  school  the  missionary  superintendent 
(or  director  of  missions)  should  have  the  aid  at  least 
of  an  assistant  superintendent,  a  secretary,  and  a  treas- 


114 


TRAINING   WORLD   CHRISTIANS 


urer.  Without  enlarging  this  main  committee  several 
representative  subcommittees  should  have  charge  of 
special  activities.    (See  Chart  No.  2,  page  114.) 

In  the  large  school  the  missionary  superintendent 
(or  director  of  missions)  needs  the  aid  not  only  of  an 
assistant  superintendent,  a  secretary,  and  a  treasurer, 
but  also  of  a  sufficient  number  of  representative  sub- 


IN  THE   AVERAGE  SCHOOL 

A    MISSIONARY      COMMITTEE 
SHO>iaJ>     BE     APPOINTED 


MISSIONARY    CO\MTTia| 


AS  MANY  SUB-CO»«IITrt£a 
A3  POSSIBLE  -  30CM  AS 
PeOGCAM  -  nUAWCE  -  ETC 


I  OFFICERS     £  TEACHERS  | 


THE  SUNDAY  SCHOOL  IkCMBERS 


committees  to  develop  missionary  plans  for  every  de- 
partment of  the  school.  The  number  and  character  of 
these  subcommittees  will  be  determined  by  the  mission- 
ary-education policy  of  the  main  committee.  It  may  be 
found  advisable  to  assign  each  definite  point  to  a  dif- 
ferent subcommittee.     (See  Chart  No.  3,  page  115.) 


EFFICIENT  MISSIONARY   ORGANIZATION     115 


IN  THE  LARGE  SCHOOL 

THE    MISSIONARY     COMMITTEE 

SHOULD     REPRESEJjT     EVERY    I»^PARTM£NT 


MISSIONARY    COMMITTEE 


SOPEIUIITENDEMT 

ASSISTANT    SOPEtlNTENOeNT 

SECeETAE-V 

TREASURE  e 


SOB    COMMITTEES. 

PROGRAM  -  FIMAMCE 

SEE.V1CE-CTC 


I     KEPRESEWTATIVES      fItOM     EACH     DEPARTMEWT     f 
I      BEGINNERS     I      PRIMARY     I         JUNIOR  | 

I     INTERMEDIATE    |  StNIOB.    I    VOOlia    PEOPLE  | 
ADULT       _[ 


I  orncEKs   c,  teachers  | 


THE  SUNDAY  SCHOOL  MEMBERS 


Duties. — If  you  will  study  the  three  organization 
charts  (pages  113-15)  you  will  see  that  the  missionary 
committee,  whether  it  consists  of  the  missionary  super- 
intendent alone  or  of  a  thoroughly  representative 
group,  is  charged  with  responsibility  for  the  four 
phases  of  missionary  education  discovered  in  Chapter 
IV:  (1)  instruction,  (2)  training  in  prayer,  (3)  train- 
ing in  service,  and  (4)  training  in  giving.  It  is  the 
business  of  the  missionary  committee  to  see  that  useful 
missionary  knowledge  is  imparted  to  the  pupils;  that 
right  missionary  attitudes  are  developed ;  and  that  the 
pupils  are  trained  to  meet  the  social  problems  of  life 
in  the  Christian  way. 

A  warning. — It  should  be  remembered  in  this  connec- 
tion that  the  function  of  the  missionary  committee  in 


116  TKAINING   WORLD    CHRISTIANS 

the  well-organized  school  is  only  administrative  and 
advisory.  In  no  case  should  a  missionary  superintend- 
ent be  expected  to  go  into  each  department  once  a 
month  and  present  a  missionary  program;  instead  the 
missionary  committee  is  assumed  to  have  worked  out 
a  comprehensive  plan  of  missionary  education  for  the 
entire  school.  The  plan  has  allowed  for  the  initiative 
of  the  departmental  superintendents.  It  has  taken  for 
granted  that  the  same  kind  of  missionary  education 
will  not  do  for  juniors  as  for  seniors.  And  a  part  of 
this  plan  is  to  make  the  Junior  Department,  for  exam- 
ple, responsible  for  the  presentation  of  its  own  mis- 
sionary programs  and  for  the  development  of  other 
missionary  activities  within  itself.  In  other  words,  the 
missionary  superintendent  heads  a  committee  that  cor- 
relates and  oversees  the  missionary  education  of  the 
entire  church  school.  Each  department  is  responsible 
for  the  missionary  education  of  its  members  under  the 
general  guidance  of  the  missionary  committee. 

Snbcommittees. — The  needs  of  your  own  church  school 
and  the  adopted  policy  of  missionary  education  must 
determine  the  number  and  the  character  of  subcommit- 
tees to  be  appointed.  The  four  phases  of  missionary 
education  in  the  church  school  naturally  suggest  a  min- 
imum of  four  subcommittees. 

The  first  of  these  is  the  committee  on  missionary  in- 
struction. This  committee  has  charge  of  the  programs, 
demonstrations,  suggestions  for  teachers,  and  all  other 
activities  and  materials  (see  Chapter  VI)  which  aim 
to  give  useful  missionary  knowledge  to  the  pupil. 

The  second  is  a  committee  on  the  development  of  the 
prayer  life  and  as  such  is  responsible  for  developing  in- 
telligent intercessory  prayer  throughout  the  school. 
(See  Chapter  VII.) 


EFFICIENT  MISSIONARY  ORGANIZATION    117 

The  third  is  the  committee  on  service.  Its  task  is  to 
develop  a  graded  program  of  service  activities  for  the 
entire  school  and  to  supervise  these  activities  when 
once  they  are  begun.     (See  Chapter  VIII.) 

The  fourth  is  a  committee  on  benevolence,  or  finance. 
Ordinarily  the  missionary  treasurer  or  financial  secre- 
tary is  chairman  of  this  subcommittee.  Its  duty  is  to 
develop  right  habits  of  money-giving  on  the  part  of  the 
pupils.     (See  Chapter  IX.) 

Some  schools  have  special  committees  on  mission- 
study  classes;  on  library;  on  missionary  dramatics; 
etc.  In  some  large  schools,  where  each  department  has 
a  separate  worship  service,  a  subcommittee  is  often  ap- 
pointed for  each  department.  It  is  not  necessary  that 
all  the  members  of  the  subcommittee  shall  be  members 
of  the  supervisory  missionary  committee ;  subcommittee 
members  may  be  chosen  at  large  from  the  membership 
of  the  school  without  increasing  the  size  of  the  main 
committee. 

Training  of  committee  members. — Each  church-school 
missionary  leader  should  use  every  possible  opportunity 
to  become  familiar  with  the  best  methods  of  mission- 
ary education.  Service  on  the  church-school  mission- 
ary committee  is  hard  work,  but  it  is  worth  while. 
Careful  preparation,  devotion,  and  consecration  are 
necessary.  Each  member  should  seek  a  vision  of  the 
vast  possibilities  of  his  work ;  for  these  go  far  beyond 
the  securing  of  a  large  collection.  The  material  they 
are  dealing  with  is  flesh  and  blood,  not  money.  Ideals, 
convictions,  well-rounded  Christian  character,  are  at 
stake.  Either  efficient  or  inefficient  Christians  are  in 
the  making. 

The  following  means  of  training  for  this  highly  im- 
portant task  are  among  the  most  valuable : 


118         TRAINING   WORLD   CHRISTIANS 

1.  Enroll  in  a  correspondence  training  course  with  your 
denominational  Sunday-school  hoard.  These  boards  are  pro- 
viding special  courses  for  church-school  missionary  leaders. 

2.  Start  a  leadership-training  course  for  the  missionary 
workers  in  your  own  school.  Your  denominational  board 
will  advise  you  as  to  how  this  may  be  done. 

3.  Attend  the  summer  conferences  of  the  Missionary  Educa- 
tion Movement. 

4.  Attend  the  missionary  institutes  and  general  schools 
of  methods  held  by  your  Sunday-school  board,  by  the  Inter- 
national Sunday  School  Association,  or  by  any  other  agency 
that  is  doing  effective  work  in  the  fields  of  religious  educa- 
tion. 

5.  Read.  Write  to  your  denominational  Sunday-school  board 
for  the  latest  information  and  the  best  helps  on  missionary 
education.    Read  and  study  all  you  can. 

The  relation  of  the  missionary  organization  to  the 
whole  church  school. — I  have  tried,  in  these  suggestions 
on  organization,  to  bear  in  mind  the  widely  divergent 
plans  of  general  organization  in  vogue  among  the 
church  schools.  Nothing  that  has  been  said  in  this 
chapter  can  be  construed  as  rigid.  The  plans  suggested 
are  flexible.  No  scheme  of  missionary  organization 
can  be  drawn  to  fit  the  needs  of  all  schools.  I  have 
tried  here  to  outline  rather  the  general  principles  of 
organization  and  to  set  down  the  major  responsibilities 
of  any  adequate  missionary  committee.  If  yours  is  a 
highly  developed  school,  with  an  educational  division 
and  a  service  division,  you  will  necessarily  have  a  spe- 
cialized committee  for  the  promotion  of  missionary 
education.  Some  schools  call  it  the  "missions  group."^ 
Or  if  your  school  is  large  and  so  completely  depart- 
mentalized that  each  department  has  its  own  mission- 


'  Methods  o/  Church-School  Administration,  by  Howard  J.  Gee,  Chapter  V. 


EFFICIENT  MISSIONARY  ORGANIZATION    119 

ary  and  service  committee,  these  departmental  com- 
mittees should  be  made  subcommittees  of  the  general 
committee  on  missionary  education. 

The  church-school  missionary  committee  must  work 
in  entire  harmony  with  the  general  policy  of  the  school. 
The  enlistment  of  the  sympathy  and  cooperation  of  the 
general  superintendent  and  of  the  teachers  should  be 
among  the  first  aims  of  the  missionary  committee.  Lit- 
tle can  be  accomplished  without  their  aid.  Above  all, 
the  general  superintendent  must  be  persuaded  to  as- 
sume a  favorable  attitude  toward  missionary  education. 
If  you  will  look  again  at  the  three  organization  charts 
(pages  113-15),  you  will  see  that  the  missionary  com- 
mittee does  not  carry  its  instruction,  training  in 
prayer,  training  in  service,  and  training  in  giving  di- 
rectly to  the  Sunday-school  membership.  It  must  work 
through  the  regular  officers  and  teachers.  This  cannot 
be  stressed  too  strongly. 

No  one  person,  not  even  the  missionary  superintend- 
ent (or  director  of  missions),  should  be  the  only  one 
to  appear  before  the  school  in  behalf  of  missions.  We 
must  indeed  have  missionary  specialists  in  our  church 
schools;  but  we  must  at  the  same  time  guard  against 
creating  the  notion  that  missions  is  a  side  issue  rather 
than  a  regular  phase  of  our  church-school  activities. 
Missionary  education  can  be  made  regular  only  when 
teachers  and  officers  are  all  working  heartily  with  the 
missionary  committee. 

The  ultimate  ideal  in  missionary  education  for  the 
church  school  is  so  to  diffuse  the  missionary  spirit 
through  the  entire  school  that  teachers  will  come  to 
teach  the  regular  lessons  from  a  missionary  stand- 
point, and  missionary  education  will  become  identified 
with  religious  education, 


120         TRAINING   WOELD   CHRISTIANS 

The  Church  Council  of  Missionary  Education 

Many  alert  churches  are  unifying  diverse  activities 
and  coordinating  all  groups  of  activities  under  com- 
petent leadership.  No  church-school  missionary  com- 
mittee can  go  far  in  developing  a  well-rounded  plan  of 
missionary  education  before  it  finds  the  field  badly 
chopped  up  by  competitive  organizations,  all  attempt- 
ing to  do  bits  of  the  same  work.  Where  the  church 
itself  is  unifying  and  correlating  these  activities,  it 
will  be  easy  to  bring  together  on  a  cooperative  basis 
the  various  agencies  that  are  at  work  in  the  field  of 
missionary  education.  Where  there  is  no  disposition  to 
such  correlation,  the  church-school  missionary  commit- 
tee may  find  it  more  difficult  but  nevertheless  highly 
worth  while  to  initiate,  in  conference  with  representa- 
tives from  other  societies,  some  plan  that  will  help  all 
of  them  to  labor  harmoniously  together.  I  have  already 
referred  to  one  denomination's  having  thirteen  sepa- 
rate agencies  dealing  with  missionary  education.  The 
church  school  is  just  one  of  these  thirteen.  Many  wide- 
awake leaders  of  missionary  education  in  church 
schools  are  coming  to  see  that  the  efficiency  of  their 
work  is  limited  by  this  unfortunate  competition  and 
they  are  starting  councils  of  missionary  education. 
Each  of  the  societies  interested  in  the  work  of  mission- 
ary education  chooses  representatives  for  the  council. 
These  meet  together  and  map  out  cooperative  plans.  It 
is  not  necessary  to  enter  a  discussion  of  ways  and 
means  in  this  chapter  but  only  to  make  the  suggestion. 
If  a  unified  board  of  strategy  under  Marshal  Foch  was 
good  for  the  Allies,  why  not  a  similar  unified  plan  for 
the  many  agencies  whose  aim  is  the  training  of  world 
Christians? 


EFFICIENT  MISSIONARY  ORGANIZATION    121 

Missionary  Organization  Dependent  on  the  General 
Organization  of  the  School 

This  chapter  should  not  close  without  saying  very 
clearly  that  the  missionary  organization  of  any  church 
school  cannot  move  faster  than  its  general  organiza- 
tion. If  a  school  that  should  be  graded  is  not  graded ; 
if  suitable  graded  lessons  are  not  being  used;  if  there 
is  a  general  laxity  about  organization;  if  poor  educa- 
tional policies  are  pursued,  missionary  education  will 
suffer  along  with  the  other  activities  of  the  school. 
Therefore,  every  worker  who  has  at  heart  the  high  inter- 
ests of  Kingdom  extension  will  desire  his  church  school 
to  be  organized  and  directed  in  the  most  approved 
fashion.  If  missionary  education  is  to  avail  greatly, 
it  must  be  graded.  But  it  alone  cannot  be  graded ;  only 
when  the  entire  school  is  graded  and  conducted  on  the 
principles  of  modern  church-school  organization  can 
missionary  education  assume  the  high  plane  of  effec- 
tiveness that  will  result  naturally  and  inevitably  in 
the  creation  of  world  Christians. 

Webk-Day  Religious  Education 

Because  an  hour  or  an  hour  and  a  half  spent  in  the 
church  school  each  week  is  too  short  adequately  to 
train  Christian  habits  of  life,  week-day  religious  educa- 
tion has  recently  come  to  the  fore.  Many  communities 
have  councils  of  religious  education,  made  up  of  repre- 
sentatives from  all  the  denominations  and  from  the 
community  at  large.  Where  such  a  community  enter- 
prise exists,  or  where  any  single  denomination  is  at 
work  on  the  problem,  the  church-school  missionary  or- 
ganization should  be  at  great  pains  to  relate  itself 
most  intimately  to  the  wider  movement. 


122         TRAINING   WORLD    CHRISTIANS 

Discussion  Topics 

Is  an  organization  for  missionary  education  necessary? 
Why? 

How  can  you  use  existing  organizations  for  the  purposes 
of  missionary  education?  Is  this  method — that  is,  unity  of 
organization — most  consistent  with  the  problem  of  keeping 
the  organization  simple,   democratic,  and  efficient? 

What  results  should  we  rightfully  expect  from  missionary 
education?    What  should  it  accomplish? 

What  do  you  think  of  the  plan  of  a  council  of  missionary 
education?    Could  it  be  organized  in  your  church? 

Bibliography 

The  Organization  and  Administration  of  the  Sunday  School, 
Cuninggim-North.     155  pages. 

Methods  of  Church-School  Administration,  Howard  J.  Gee. 
117  pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull,  Chapter  IV.    267  pages. 

The  Sunday-School  Teacher  and  the  Program  of  Jesus, 
Trull  and  Stowell,  Chapter  VI.    160  pages. 


Some  schook  want  to  jump 
to  die  top  step  -  without 
taking  those  that  Ke  before:- 


and  wonder  why 
it  is  so  difficult ! 


CHAPTER  VI 
IMPARTING    MISSIONARY    KNOWLEDGE 

This  is  the  first  step. — The  missionary  staircase  oppo- 
site this  page  shows  the  cartoonist's  conception  of  the 
importance  of  instruction.  He  is  sure  that  without  in- 
formation there  can  be  no  interest;  and  that  without 
interest  there  can  be  no  real  intelligence.  But  he  is 
equally  sure  that  information  begets  interest,  and 
that,  given  information  and  interest,  the  steps  from  in- 
telligence on  up  to  world  brotherhood  are  easy  and 
natural. 

I  will  take  none  of  your  time  in  arguing  the  neces- 
sity of  missionary  instruction.  This  I  have  named 
as  the  first  phase  of  a  complete  plan  of  mis- 
sionary education.  If  our  girls  and  boys  do  not  under- 
stand the  needs  of  their  brothers  and  sisters  in  the 
human  family,  any  prayer  they  may  send  up  to  their 
common  heavenly  Father  will  be  aimless  and  indefinite. 
Prayer  that  grips  and  moves  can  be  made  only  by  peo- 
ple who  know. 

By  the  same  sign,  if  our  church-school  members  have 
little  or  no  knowledge  of  the  real  needs  they  propose 
to  relieve,  such  service  may  not  only  be  unwise  but 
sometimes  positively  harmful.  Social  service  that  is 
worth  while  depends  on  an  exact  knowledge  of  the 
conditions  to  be  bettered. 

In  the  same  way,  if  girls  and  boys  exercise  no  intelli- 
gence about  the  investment  of  their  money  gifts  for  the 
extension  of  the  Kingdom,  the  value  of  their  gifts  is 
minified  tenfold.    True  benevolence  must  be  intelligent. 

123 


124         TRAINING   WORLD    CHRISTIANS 

The  goal  of  missionary  education  is  often  said  to 
include  instruction  that  is  regular  and  adequate, 
prayer  that  is  intelligent  and  habitual,  service  that 
is  unselfish  and  wise,  and  giving  that  is  systematic  and 
generous.  This  goal  may  be  thought  of  as  a  pyramid 
having  regular  and  adequate  instruction  for  its  base; 
and  upon  this  solid  foundation  are  built  intelligent 
prayer,  wise  service,  and  generous  giving.  Otherwise  it 
is  as  a  house  built  upon  the  sands. 

Back  to  first  principles. — This  is  the  first  opportunity 
we  have  had  to  apply  the  principles  stated  in  Chapter 
II.  We  must  take  great  care  that  everything  we  plan 
in  the  promotion  of  missionary  education  shall  con- 
form to  those  basic  principles.  The  first  of  those  prin- 
ciples, you  will  remember,  is  that  God  not  only  works 
according  to  his  laws  but  has  even  made  it  possible 
for  us  to  learn  about  them  as  they  govern  both  the 
natural  world  and  the  realm  of  personality.  Our  sec- 
ond fundamental  principle  is  that  the  capacity  for 
religious  development  is  inborn  in  the  child.  The  third 
— and  the  one  we  shall  have  occasion  to  apply  most 
frequently — ^is  that  child  nature  determines  child  nur- 
ture; that  the  physical,  mental,  social,  and  spiritual 
make-up  of  the  child  definitely  fixes  the  kind  of  re- 
ligious education  that  must  be  given. 

As  you  think  through  any  scheme  for  the  missionary 
education  of  youth  you  will  naturally  begin  with  this 
third  principle  and  work  to  the  first.  You  will  say: 
"First  I  must  learn  all  I  can  about  the  nature  of  this 
child — about  his  growing  body  and  the  effect  its  growth 
produces  on  his  mind  and  spirit,  about  his  developing 
mind,  and  about  his  budding  soul — all,  in  fact,  that  I 
can  discover  about  his  unfolding  life.  I  know  that  I 
can  do  this,  because  in  this  child's  nature  are  hidden 


IMPAETING  MISSIONARY  KNOWLEDGE     125 

all  the  capacities  that  will  be  called  into  play  as  his 
spirit  develops  religiously.  I  know  that  I  can  do  this, 
too,  because  this  world,  which  God  has  made,  is  or- 
dered according  to  law,  because  the  laws  of  human  per- 
sonality are  God's  laws,  and  because  he  has  made  it 
possible  for  me — nay,  because  he  expects  me,  as  a 
teacher — to  pry  into  these  laws  and  understands  all 
I  can  about  them.  When  once  I  have  a  firm  grasp  of 
the  many  facts  that  give  clues  to  the  nature  of  this 
child,  then,  and  not  until  then,  am  I  in  a  position  to 
say  with  any  certainty  what  kind  of  religious  education 
he  shall  receive." 

It  is  the  child  in  the  midst  that  determines  the  plan 
of  missionary  instruction.  Because  children  grow  and 
change  from  year  to  year,  missionary  education  must 
necessarily  be  graded  to  fit  their  growth  and  change. 
In  this  chapter,  however,  I  make  no  attempt  to  grade 
the  suggestions  as  to  either  plans  or  materials.  The 
last  three  chapters  of  the  book  contain  a  brief  account 
Of  the  most  successful  means  of  missionary  education 
for  children,  for  girls  and  boys,  and  for  older  people. 
It  is  my  purpose  in  this  chapter  only  to  set  down  a 
representative  list  of  methods  of  imparting  missionary 
information.  It  is  no  part  of  my  purpose  either  in  this 
chapter  or  in  any  of  the  succeeding  chapters  to  collect 
all  the  plans  that  have  been  used  and  all  these  sugges- 
tions that  have  been  made.  Such  a  book  as  this  should 
run  more  to  principles  than  to  methods.  Principles 
are  of  general  application :  they  work  everywhere  and 
all  the  time ;  but  one  method  will  succeed  in  one  school 
and  fail  utterly  in  another.  So  far  as  methods  and  ma- 
terials are  concerned,  the  local  leaders  of  missionary  ed- 
ucation ought  to  be  expected  to  exercise  a  large  amount 
of  originality.    They  should  count  it  a  matter  of  course 


126         TRAINING   WORLD   CHRISTIANS 

to  adapt  both  methods  and  materials  that  come  to  their 
attention  to  suit  the  local  situation.  More  than  that, 
they  should  not  wait  upon  suggestions  but  move  for- 
ward boldly,  carrying  out  this  and  that  experiment 
in  the  light  of  the  major  principles  previously  ac- 
cepted and  thereby  adding  to  the  all  too  meager  body 
of  knowledge  concerning  missionary  education. 

A  very  crude  way  of  saying  it  is :  "You  are  the  doc- 
tor. It  is  your  business  to  diagnose  the  case  and  to 
prescribe  the  remedy." 

Wats  of  Imparting  Missionary  Knowledge 

Mr.  TrulP  calls  attention  to  four  general  methods  of 
instruction : 

1.  You  can  interpret  Bible  passages  that  are  clearly  mis- 
sionary in  content. 

2.  You  can  use  missionary  incidents  and  stories  to  illustrate 
Scripture  passages. 

3.  You  can  plan  missionary  education  material  that  will 
be  supplemental  to  the  regular  church-school  lesson  but  not 
displacing  it. 

4.  You  can  substitute  missionary  instruction  for  the  regular 
church-school  lesson. 

Of  these  four  methods  the  last  should  be  used  only  in 
young  people's  or  adult  classes.  For  use  in  the  church- 
school  session  the  interpretative,  illustrative,  and  sup- 
plemental methods  are  the  best.  But  Mr.  Trull  con- 
fines his  classification  to  such  missionary  instruction 
alone  as  should  be  given  in  the  church-school  session; 
in  this  chapter  we  ought  to  consider  not  alone  those 
methods  which  are  available  for  the  worship  service 
and  lesson  period  at  the  Sunday-morning  hour  but,  as 
well,  that  much  wider  and  even  more  important  field 
of  activities  which  can  be  waged  throughout  the  week. 

1  Missionary  Methods  for  Surtday-School  Workers,  Chapter  V. 


IMPARTING   MISSIONARY  KNOWLEDGE     127 

First  let  us  list  several  means  of  missionary  instruc- 
tion which  are  at  your  disposal ;  and  then  let  us  group 
these  activities  so  as  to  show  what  can  be  used  on 
Sunday  morning  both  in  the  worship  service  and  in  the 
lesson  period  and  what  can  be  used  during  the  week. 

1.  Stories. — A  leader  in  religious  education  told  the 
story  of  "Bunga,"  by  Anita  Ferris,  to  a  group  of 
young  girls.  One  of  these  girls  wrote,  a  few  weeks 
later,  to  the  story-teller.  She  said  in  her  letter:  "I 
have  said  over  and  over  and  over  to  myself:  'If  this 
will  send  a  teacher,  then  I  give  it  with  my  heart,'  but 
money  seems  so  little.  I  have  had  it  all  my  life  and  I 
can  give  and  not  feel  it  as  Bunga  did,  but  I  have  begun 
to  earn  some  of  my  own  that  will  help  to  send  a  teacher 
now,  and  some  day  I  am  going  to  say  to  you,  after  all 
my  school  work  is  done  and  I  am  ready,  'If  my  life 
can  help  any,  then  I  give  it  with  my  heart.'  I  have 
told  mother  and  she  says,  'I  should  hate  to  lose  you, 
but  I  should  be  glad  to  know  you  were  where  God 
needed  you.'  "    Such  is  the  power  of  the  story. 

Stories  may  be  told  to  children.  Stories  may  be 
read  to  children.  Again,  stories  may  be  read  by  the 
children  themselves.  Of  these  three  the  first  and  the 
last  are  the  most  important.  You  would  rather  listen 
to  a  story  well  told  than  to  a  story  well  read,  no  mat- 
ter how  charming  the  reading.  It  is  the  same  with 
children.  Except  in  a  very  few  cases,  children  are 
always  twice  as  anxious  to  hear  the  told  story  as  they 
are  to  hear  the  read  one.  Even  the  memorized  "piece" 
fails  to  interest  as  much  as  the  story  that  is  told.  The 
story-teller  is  free.  He  can  watch  the  listeners,  follow 
their  every  mood,  and  let  the  story  burst  forth  in  words 
of  its  own  choosing.  The  reader  is  bound — bound  by 
the  book  in  hand  and  by  the  necessity  of  using  the  exact 


128         TKAINING   WORLD    CHRISTIANS 

phraseology  of  the  author.  Personality  can  charm  the 
listeners  much  more  easily  through  the  story  that  is 
told  than  through  the  story  that  is  read.  If  you  have 
to  choose  between  telling  and  reading  stories  to  chil- 
dren, certainly  you  will  have  no  hesitation  as  to  which 
is  better.  Getting  children  to  read  stories  for  them- 
selves is  another  matter.  This  is  one  of  the  least  tried 
but  most  useful  means  of  missionary  education  for 
children  who  are  old  enough  to  read. 

The  aim  of  a  story. — The  author  of  The  Use  of  the 
Story  in  Religious  Education  lists  several  things  that 
the  story  may  be  expected  to  do  for  the  hearer  :2 

1.  To  arouse  the  emotional  or  soul  life  and  cause  it  to 
hunger  for  better  things; 

2.  To  correct  unfortunate  habits  by  showing  through  the 
story  what  the  consequence  of  the  habit  might  be ; 

3.  To  help  in  the  making  of  decisions  by  remembering  what 
the  result  of  a  choice  was  in  the  life  of  the  hero; 

4.  To  develop  a  sense  of  humor; 

5.  To  develop  the  imagination  and  lead  it  into  proper  chan- 
nels of  thought; 

6.  To  cultivate  a  taste  for  literature,  art,  and  music; 

7.  To  create  a  desire  to  pass  on  the  stories  they  have  learned 
to  love; 

8.  To  relax  mental  tension; 

9.  To  better  the  thought  and  expression  in  language; 

10.  To  give  a  true  knowledge  of  life; 

11.  To  promote  a  broad  sympathy  between  pupil  and 
teacher;  a  child  is  always  a  friend  to  a  story-teller; 

12.  To  create  a  desire  to  know  of  the  world  and  its  people: 
hence,  a  desire  to  travel; 

13.  To  create  a  desire  to  serve. 

Choosing  and  telling  stories. — The  third  general  prin- 
ciple we  developed  in  Chapter  III — namely,  that  the 


«  The  Use  of  the  Story  in  Religious  Education,  by  Margaret  W.  Eggleston,  pages 
1&-19. 


IMPARTING   MISSIONARY   KNOWLEDGE     129 

nature  of  the  child  determines  his  religious  nurture — 
should  be  brought  into  play  in  the  selection  of  story 
material.  Children  at  different  ages  demand  different 
kinds  of  stories.  You  must  fit  the  story  to  the  develop- 
ing mind  of  the  child,  to  his  interest,  to  his  world  of 
experiences.  In  general,  three  things  are  required  of  a 
story  for  children.  The  first  is  action — something  hap- 
pening all  the  time.  The  second  is  an  appeal  to  the 
imagination  made  up  of  very  simple  elements  that  are 
familiar  to  the  child  or  else  very  like  familiar  ones. 
The  third  is  a  certain  amount  of  repetition.^  Every 
story  must  have  a  beginning,  or  introduction;  a  suc- 
cession of  events,  which  may  be  called  the  body  of  the 
story;  the  climax,  or  moral  issue  of  the  story;  and  a 
conclusion.  With  reference  to  these  it  is  absolutely 
necessary  to  keep  a  close  logical  sequence,  a  single 
point  of  view,  simple  language,  and  the  point  at  the 
end.*  ''To  sum  it  all  up,  then,  let  us  say  of  the  method 
likely  to  bring  success  in  telling  stories  that  it  includes 
sympathy,  grasp,  spontaneity;  one  must  appreciate 
the  story  and  know  it ;  and  then,  using  the  realizing  im- 
agination as  a  constant  vivifying  force  and  dominated 
by  the  mood  of  the  story,  one  must  tell  it  with  all  one's 
might — simply,  vitally,  joyously."^ 

The  story-teller's  art  is  a  difficult  one.  It  is  an  art, 
however,  which  must  be  mastered  for  the  purposes  of 
any  kind  of  education.  The  teacher  of  missions  will 
find  it  invaluable  to  study  with  great  care  the  books 
already  referred  to^  and  any  other  good  books  on  the 
subject  of  story-telling  in  religious  education.'^ 

'  How  to  Tell  Stories  to  Children,  by  Sara  Cone  Bryant,  page  47. 

*Ibid.,  page  82.  ^  Ibid.,  page  109. 

«  The  Use  of  the  Story  in  Religious  Education,  by  Margaret  W.  Eggleston;  and 
How  to  Tell  Stories  to  Children,  by  Sara  Cone  Bryant. 

''For  the  Story-Teller,  by  Carolyn  Sherwin  Bailey;  Educating  hy  Story-Telling, 
by  Katherine  Dunlap  Cather;  Story-Telling,  Questioning,  and  Studying,  by  Her- 
man Harrell  Home;  Stories  and  Story-Telling,  by  Edward  Porter  St.  John. 


130         TRAINING   WOELD   CHRISTIANS 

A  suggested  list  of  stories  for  use  in  teaching  mis- 
sions will  be  found  in  the  Appendix. 

2.  Songs  a  neglected  field. — Very  few  church  schools 
have  discovered  the  value  of  songs  in  missionary  educa- 
tion. What  finer  kind  of  missionary  education  for 
very  little  children  can  be  desired  than  their  singing  of 
the  Cradle  Songs  of  Many  Nations?  Junior  boys  and 
girls  delight  to  sing  the  songs  their  Japanese  and  Chi- 
nese and  Indian  brothers  and  sisters  are  singing.  Then, 
too,  the  great  missionary  and  service  hymns  of  the 
church  need  interpretation  to  boys  and  girls,  that  they 
may  be  sung  with  understanding  and  fervor.  Only 
recently  a  little  girl  chanced  to  attend  a  missionary  pro- 
gram where  the  classic  hymn  "From  Greenland's  Icy 
Mountains"  was  illustrated  by  means  of  lantern  slides. 
When  she  returned  home  she  told  her  mother  of  the 
beautiful  hymn  they  had  sung  and  asked  her  mother 
to  look  it  up  in  the  hymnal.  The  mother  was  really 
surprised  to  find  that  the  child  had  any  idea  of  the 
meaning  of  the  old  missionary  hymn.  As  a  matter  of 
fact,  it  was  the  first  time  that  the  meaning  of  the 
hymn  had  been  made  clear  to  the  child. 

A  list  of  songbooks  for  use  in  training  world  Chris- 
tians is  printed  in  the  Appendix. 

3.  Pictures  and  objects. — Teaching  that  enters  both 
eye-gate  and  ear-gate  is  more  easily  retained  in  memory 
than  that  which  comes  only  by  the  ear-gate.  Further- 
more, pictures,  objects,  posters,  and  other  means  of 
visual  instruction  afford  opportunities  for  action,  for 
that  expression  which  catches  the  teaching  and  builds 
it  into  the  life. 

(a)  Pictures.^ — The  missionary  picture,  when  prop- 
erly used,  greatly  helps  the  telling  of  the  story.     The 

*See  Pictures  in  Religious  Education,  by  Frederica  Beard. 


IMPARTING  MISSIONARY  KNOWLEDGE     131 

picture  should  have  enough  action  to  capture  the  child's 
attention.  Some  excellent  teachers  use  the  missionary- 
picture  as  the  basis  for  the  story,  holding  the  picture 
as  the  focal  point  of  the  pupils'  interest  during  the 
telling.  Others  use  the  picture  simply  at  one  point 
in  the  story,  perhaps  to  emphasize  its  climax.  Your 
sense  of  originality  will  at  once  suggest  many  uses  to 
which  pictures  can  be  put.  That  most  necessary  foun- 
dation for  all  good  missionary  education — namely,  a 
missionary  atmosphere — can  be  achieved  in  very  great 
measure  by  having  fine  missionary  pictures  placed  in 
appropriate  settings. 

(b)  Curios  and  objects.^ — Another  way  into  the  eye- 
gate  is  through  the  use  of  missionary  curios  and  objects. 
The  child  who  has  built  an  African  village  is  certain 
to  have  not  only  a  larger  knowledge  about  his  brothers 
and  sisters  in  Africa  but  a  greater  sympathy  for  their 
problems  and  a  finer  respect  for  their  capacities.  Chil- 
dren have  object  lessons  in  the  day  school  and  should 
have  them  also  in  the  church  school. 

(c)  Lantern  slides. — Stereopticon  views,  despite  the 
popularity  of  the  '^movies,"  still  hold  the  center  of  the 
field  so  far  as  instruction  is  concerned.  Beautifully 
colored  slides  hold  the  interest  of  the  "optience" — as 
someone  has  called  those  who  look  upon  lantern  slides 
or  motion  pictures — and  at  the  same  time  provide  a 
basis  for  imparting  knowledge  in  a  way  that  is  impossi- 
ble with  the  fleeting  motion  picture.  Beautiful  lantern- 
slide  sets  dealing  with  missionary  problems  at  home 
and  in  foreign  fields  may  be  had  for  a  nominal  rental  fee 
from  many  denominational  agencies.  Several  excellent 
methods  have  been  employed  to  make  lantern-slide  in- 
struction effective.     Sometimes  a  forty-five-minute  lec- 

'  See  Object  Lessons  for  the  Cradle  Roll,  by  Frances  Weld  Danielson. 


132         TRAINING   WORLD    CHRISTIANS 

ture  is  given  in  the  evening  service.  This  may  be 
either  on  a  Sunday  evening  or  on  a  week-night.  But 
one  of  the  most  novel  and  likewise  most  useful  methods 
is  to  present  a  brief  lantern-slide  talk  as  the  "special 
feature"  in  the  service  of  worship  of  the  church  school. 
After  the  usual  opening  a  hymn  slide  is  thrown  upon 
the  screen,  and  the  service  of  song  begins.  Then  a 
responsive  Scripture  reading  is  similarly  thrown  upon 
the  screen,  while  the  school  joins  in  the  reading.  Next 
a  chosen  member  of  the  school,  who  has  studied  the 
manuscript  that  goes  with  the  lecture  and  has  put  the 
account  into  his  own  words,  takes  charge  of  the  service 
and  tells  the  story  that  enters  the  ear-gate  while  the 
pictures  are  finding  their  way  through  the  eye-gate. 
Another  recent  development  in  the  field  of  lantern- 
slide  presentation  is  the  illustration  of  hymns  with 
beautifully  colored  slides.  The  little  girl  already  re- 
ferred to  got  her  first  understanding  of  the  old  hymn 
"From  Greenland's  Icy  Mountains"  while  singing  it 
with  the  pictures. 

It  is  not  well  to  overdo  any  kind  of  missionary  edu- 
cation. Some  schools  get  heartily  tired  even  of  lantern 
slides.  But  if  care  is  used  in  planning  the  program 
and  in  the  mechanical  matters  that  insure  perfect 
projection,  if  the  slides  are  well  chosen,  and  the  talks 
adequately  prepared,  this  will  be  found  one  of  the  most 
effective  means  of  missionary  education  which  you  can 
command. 

(d)  Posters. — Another  way  to  convey  missionary  in- 
formation is  by  posters.  Necessarily  the  creation  of 
posters  involves  expressional  activity.  This,  indeed, 
may  be  made  very  truly  a  service  activity  by  asking  cer- 
tain pupils  to  make  the  posters  for  the  missionary  edu- 
cation of  the  other  members  of  the  church.    The  Pri- 


IMPARTING   MISSIONARY  KNOWLEDGE     133 

mary  and  Junior  Departments  of  a  church  school  in 
Syracuse,  New  York,  developed  an  elaborate  poster 
campaign.  A  piece  of  white  cardboard  (about  20  by 
30  inches  in  dimensions)  was  given  to  each  pupil.  Each 
was  asked  to  prepare  a  missionary  poster  that  would 
express  his  idea  of  the  church's  world  program  or  of 
some  part  of  that  program.  Pictures  cut  from  mission- 
ary magazines  were  placed  at  their  disposal,  but  they 
were  urged  to  hunt  for  their  own  pictures.  Each  was 
free  to  work  out  his  own  idea.  The  completed  posters 
were  a  remarkable  display  of  ingenuity  and  ability. 
In  the  Junior  Department  one  hundred  and  thirty-five 
cards  were  given  out,  and  almost  a  hundred  posters  were 
made.  There  were  carefully  drawn  colored  maps,  orig- 
inal drawings  and  reproductions  in  color,  many  kinds 
of  striking  captions,  and  attractive  pictures.  Several 
posters  published  by  missionary  societies  had  been 
carefully  copied  in  color.  (It  is  interesting  in  pass- 
ing to  note  that  while  the  younger  pupils  were  busy 
making  posters,  the  members  of  the  Intermediate  De- 
partment were  at  work  on  missionary  essays.)  About 
three  weeks  were  allowed  for  the  preparation  of  pos- 
ters. At  the  end  of  that  period  a  Friday  evening  was 
set  apart  for  the  display  of  the  work.  One  large  room 
was  devoted  completely  to  the  display  of  the  Junior- 
Department  posters;  another  to  the  display  of  the 
posters  of  the  Primary  Department.  Parents  and 
friends  were  invited,  and  several  hundred  persons  got 
some  very  definite  missionary  instruction.  What  the 
spectators  received,  however,  was  very  little  in  com- 
parison with  the  greatly  increased  knowledge  and 
widened  sympathies  of  the  young  creators  themselves. 
It  has  been  found  far  more  effective  to  have  pupils 
make  posters  as  a  result  of  their  own  investigation 


134         TRAINING   WOELD   CHRISTIANS 

and  of  their  own  interest  than  to  buy  ready-made  pos- 
ters from  mission  boards.  Many  other  plans  for  using 
missionary  posters  will  occur  to  the  alert  teacher.  It 
is  not  necessary  always  to  have  as  large  an  exhibit  as 
did  the  Syracuse  church  school. 

(e)  The  missionary  room  and  exhibit. — A  missionary 
room  is  an  essential  atmosphere-creating  part  of  mis- 
sionary education.  Every  church  school  should  have  a 
missionary  room.  The  missionary  interest  such  a  room 
will  create  will  more  than  repay  the  effort  required  to 
launch  the  plan,  outfit  the  room,  and  keep  it  going.  In 
the  missionary  room  should  be  placed  all  the  mission- 
ary books,  maps,  charts,  and  material  which  the  church 
school  can  get.  Here,  too,  should  hang  pictures  of  great 
missionaries,  without  which  no  school  that  is  attempt- 
ing to  train  world  Christians  can  hope  to  succeed.  Ar- 
rangements should  be  made  so  that  the  school  stereop- 
ticon  can  easily  be  set  up  and  used  in  this  room. 

There  are  many  other  ways  also  of  utilizing  a  mis- 
sionary room.  Different  classes  may  have  access  to  it 
on  successive  Sundays,  rotating  the  privilege  among 
themselves.  Moreover,  the  missionary  room  is  a  valu- 
able asset  for  week-day  missionary  education. 

Missionary  exhibits,  in  which  are  displayed  books  of 
missionary  stories,  of  methods,  of  program  materials; 
curios  from  the  missionary  room ;  and  posters  and  other 
objects  the  pupils  have  made  with  their  own  hands  as 
a  result  of  their  missionary  intelligence  and  interest, 
serve  in  a  large  way  to  heighten  the  missionary  enthu- 
siasm not  alone  of  the  church  school  but  of  the  entire 
church  membership. 

4.  Dramatics.!" — If  used  aright,  missionary  dramatics 

'"  See  Mission  Study  Through  Educational  Dramatics,  by  Helen  L.  Willcox  (Inter- 
church  World  Movement,  1920). 


IMPARTING   MISSIONARY   KNOWLEDGE     135 

can  be  a  most  powerful  means  of  broadening  sympathy 
and  creating  Christian  attitudes. 

The  pupil  in  a  little  play  or  demonstration  must  put  him- 
self in  the  other  fellow's  place,  think  another's  thoughts,  act 
according  to  another's  impulses,  and  assume  another's  atti- 
tudes. In  such  a  cultivation  of  the  social  imagination  lies 
the  justification  for  the  use  by  the  church  of  this  method 
of  education  now  being  increasingly  recognized  in  all  schools." 

There  are  two  entirely  unlike  ways  of  producing  mis- 
sionary dramatics.  One  is  to  put  on  some  sort  of  a 
demonstration,  pageant,  or  missionary  exercise  for  the 
missionary  instruction  of  the  group  of  spectators.  The 
other  is  to  develop  the  sympathies  of  the  participants 
by  having  them  dramatize  incidents  about  which  they 
are  thoroughly  informed  and  in  which  they  are  deeply 
interested.  In  the  one  case  the  participants  would 
say,  "We  are  going  to  give  a  play."  In  the  other  the 
participants  would  say:  "We  are  going  to  study  the 
lives  of  some  Hindu  boys  and  girls.  And  if  we  can 
learn  to  understand  them,  we  shall  try  to  put  ourselves 
in  their  places  and,  later  on,  show  you  what  their  lives 
are  like."  The  one  is  aimed  at  the  benefit  of  the  audi- 
ence; the  other  purposes  to  develop  the  players. 

According  to  the  former,  the  story  selected  is  already 
arranged  in  dramatic  form.  The  parts  are  learned  ver- 
batim and  practiced  under  the  direction  of  a  leader. 
There  is  no  initiative  on  the  part  of  the  participants. 
The  finished  product  is  the  goal  of  their  efforts.  The 
leader  wants  to  make  a  good  presentation  and  does  not 
consider  the  development  and  training  of  the  children 
who  take  part.  In  striking  contrast  to  this  the  second 
method   looks   upon   dramatization   as   an   important 


"  Missionary  Education  in  Home  and  School,  by  R.  E.  DiSendorfer,  pages  80-81. 


136         TRAINING   WORLD   CHRISTIANS 

means  for  education.  Dramatization,  in  the  light  of 
this  conception,  aims  to  develop  in  the  child  interest 
in  and  admiration  for  the  lives  and  characters  of  noble 
personages,  to  train  the"  child  in  the  expression  of 
himself  in  action,  and  to  elevate  the  child's  individual 
concept  of  the  right  and  the  true  by  leading  him  to 
express  himself  in  the  better  and  truer  manner  of  the 
character  he  represents.  Yet  the  method  by  which 
these  ends  are  attained  is  of  such  informal  nature  that 
the  children  themselves  take  the  initiative  in  the  mat- 
ter. Guided  whenever  necessary  by  a  leader  who  is 
more  concerned  that  the  beauty  and  truth  of  the  dram- 
atization get  into  the  lives  of  the  actors  than  that 
the  final  product  be  a  highly  finished  one,  the  children 
themselves  construct,  develop,  and  finally  produce  their 
own  play.^2 

The  first  two  chapters  of  The  Dramatization  of  Bible 
Stories,  by  Elizabeth  Erwin  Miller,!^  describe  the  edu- 
cational aim  and  the  method  of  dramatization.^^  This 
book  should  be  in  the  hands  of  every  church-school 
worker  who  plans  any  work  in  the  field  of  dramatics. 
Miss  Miller  (pages  15-16)  gives  the  following  outline 
of  steps  to  be  taken  in  the  preparation  of  any  drama- 
tization according  to  the  second  (and  the  only  ap- 
proved) method: 

1.  Select  a  story  with  care;  then  adapt  it  for  telling. 

2.  Tell  the  story,  emphasizing  the  essential  parts. 

3.  Let  the  children  divide  the  story  into  pictures  or  scenes. 

4.  Have  a  discussion  of  what  should  take  place  in  each 
scene. 


12  The  Dramaliznliun  of  Bible  Stories,  by  Elizabeth  Erwin  Miller,  page  9. 

^  University  of  Chicago  Press,  1919. 

"See  also,  How  to  Produce  Children's  Plays,  by  Constance  d'Arcy  Mackay. 
See  also  The  Use  of  the  Story  in  Religious  Education,  by  Margaret  W.  Egglee- 
ton.  Chapter  XIX,  "Dramatizing  the  Story."  See"  also  Talks  to  Sunday-School 
Teachers,  by  Luther  Allan  Weigle,  Chapter  XX,  "The  Dramatic  Method  of  Teach- 
ing." 


IMPARTING   MISSIONARY  KNOWLEDGE     137 

5.  Let  volunteers  from  among  the  children  act  out  one 
scene  as  they  think  it  should  be  done,  using  their  own 
words. 

6.  Develop  criticism  by  the  other  children  with  suggestions 
for  improvement. 

7.  Have  a  second  acting  of  the  scene  for  improvement. 

8.  Let  each  of  the  other  scenes  be  worked  out  in  the  same 
manner. 

9.  See  that  every  child  has  a  chance  to  try  out  many  parts. 

10.  Play  the  story  through  many  times.  Change  it  often 
according  to  the  criticism,  until  the  children  recognize  the 
result  as  a  product  of  their  best  effort. 

11.  With  the  help  of  the  children  change  the  words  into 
biblical  form. 

12.  Let  the  group  assign  definite  parts  to  be  learned  for  the 
final  performance. 

These  suggestions  were  made  primarily  concerning 
the  dramatization  of  Bible  stories,  but  they  have  a  very 
real  meaning  for  dramatization  of  all  kinds.  Those 
who  are  responsible  for  missionary  programs,  special 
missionary  pageants,  and  missionary  exercises,  the 
main  purpose  of  which  seems  to  be  the  instruction  of 
the  spectators,  should  come  to  see  that,  after  all,  thQ 
spectators  are  a  secondary  consideration;  that  the  chil- 
dren themselves — the  development  of  their  sympathies 
and  the  widening  of  their  experience — are  the  more 
important  consideration.  It  will  take  a  great  deal 
more  time  to  develop  a  missionary  program  in  such  a 
way  as  to  benefit  the  participants  more  than  the  lis- 
teners, but  it  is  the  best  way  to  train  world  Christians. 

A  list  of  missionary  dramatizations  appears  in  the 
Appendix. 

5.  Play. — Children  the  world  around  like  to  play. 
In  games  they  have  a  common  bond.  While  we  are 
listing  these  activities  that  will  broaden  sympathies  we 
should  not  omit  at  least  a  brief  reference  to  games, 


138         TRAINING   WORLD    CHRISTIANS 

Many  of  the  games  of  foreign  children  are  well  adapted 
to  use  by  our  own  girls  and  boys.  Writes  Mr.  Diffen- 
dorfer : 

A  child  who  has  learned  to  play  a  half  dozen  Chinese  games 
will  hardly  he  afraid  of  the  first  Chinese  child  he  sees  and 
will  be  more  likely  to  become  interested  in  his  welfare,  both 
material  and  spiritual. 

They  say  our  American  game  of  baseball  has  been  a 
definite  civilizing  influence  in  Japan,  the  Philippine 
Islands,  and  China.  The  same  has  been  said  concern- 
ing many  English  and  American  games  that  have  in- 
vaded the  Orient,  creating  a  very  human  touch  with  the 
West.  The  tables  may  be  turned  about,  and  fine  influ- 
ences may  come  to  our  own  girls  and  boys  through 
the  games  of  other  nations.  Katharine  Stanley  Hall, 
in  Children  at  Play  in  Many  Lands,  describes  fifty-six 
games  of  the  children  of  foreign  lands  and  adapts  them 
for  the  enjoyment  of  American  children. 

6.  Reading. — When  children  come  to  the  reading  age, 
wise  teachers  of  missions  should  not  fail  to  provide 
suitable  storybooks,  travel  books,  and  books  of  biog- 
raphy for  the  nurture  of  their  growing  missionary 
spirit.  Perhaps  the  best  way  to  carry  missionary  edu- 
cation into  the  home  is  to  provide  the  mother  with 
books  of  stories  she  can  read  or  tell  to  the  children  when 
they  are  young  and  with  books  the  children  themselves 
can  read  when  they  are  old  enough. 

An  excellent  list  of  storybooks  appears  in  the  Appen- 
dix. 

7.  Study. — My  old  Greek  professor  in  the  university 
used  to  tell  us  about  once  a  week  that  mankind  would 
rather  do  any  amount  of  work  than  to  think.  This 
seventh  suggestion  demands  thinking  and,  therefore, 


IMPARTING  MISSIONARY   KNOWLEDGE     139 

is  not  so  popular  as  the  others.  There  is  no  reason, 
however,  why  mission-study  classes  should  be  dead,  dry 
as  dust,  uninteresting.  Red-blooded  missionary  books 
a-plenty  are  available,  and  even  a  poor  teacher  cannot 
keep  a  compelling  book  from  being  interesting.  Every 
church  school  should  lend  its  influence  to  the  promo- 
tion of  mission-study  classes  during  the  week.  Every 
member  of  the  missionary  committee  should  take  a  lead- 
ership-training course  in  missionary  education.  Every 
church-school  teacher  ought  to  receive  as  much  training 
as  possible  in  missionary  education.  Classes  should  be 
formed  for  such  as  these  under  the  best  teachers  af- 
forded by  the  community.  The  adequate  training  of 
the  church-school  leaders  for  the  task  of  missionary 
education  will  make  necessary  a  workers'  library/^ 
mission-study  books,  graded  textbooks,  books  on  mis- 
sionary methods,  and  other  similar  publications.  These 
should  be  made  available  for  all  the  teachers  and 
workers  in  the  school. 

I  have  not  attempted  to  exhaust  the  materials  in  the 
field  of  missionary  education.  It  has  seemed  to  me 
much  better  to  set  down  only  those  that  have  been 
found  most  highly  successful  in  actual  operation. 

It  may  not  be  amiss,  before  closing  this  chapter,  to 
indicate  briefly  how  the  foregoing  methods  of  mission- 
ary education  can  be  used  both  in  the  church-school  ses- 
sion and  during  the  week. 

Missionary  Instruction  in  the  Church  School 

The  worship  service.i*' — The  worship  service  in  the 
church  school  too  often  degenerates  into  a  mere  "open- 
ing exercise."    When  it  does  there  is  nothing  worship- 

"  See  Appendix. 

"See  Manual  for  Training  in  Worship,  by  Hugh  H.  Hartshorne. 


140         TRAINING   WORLD   CHRISTIANS 

ful  about  it.  If  we  believe,  that  the  business  of  the 
church  school  is  to  train  church  members  for  participa- 
tion in  larger  tasks  as  they  grow  in  years,  and  if  we 
are  convinced  that  church-school  pupils  should  be  pro- 
moted from  the  church  school,  say,  at  the  end  of  the 
junior  age,  into  the  church  service,  just  as  they  are 
graduated  from  one  department  in  the  church  school 
into  another,  then  we  must  be  very  much  alive  to  the 
necessity  of  training  young  children  in  worship.  Mem- 
bers of  Intermediate,  Senior,  Young  People's,  and 
Adult  Departments  worship  in  the  church  service  and, 
consequently,  do  not  so  vitally  need  training  in  wor- 
ship in  the  church  school  as  do  the  younger  pupils.  The 
children  from  the  Beginners'  Department  through  the 
Junior  Department  are  not  found  in  great  numbers  in 
the  church  service.  Their  only  training  in  worship 
must  be  in  the  church  school.  Therefore,  too  much  can- 
not be  said  of  the  importance  of  attempting  to  create 
the  attitude  of  worship  as  a  regular  part  of  the  activi- 
ties of  the  school.^'^ 

A  missionary  superintendent  wrote  to  me,  "We  have 
a  monthly  missionary  program  in  our  school  at  least 
once  each  year."  It  is  a  rare  school  that  does  not  have 
some  kind  cf  a  missionary  program  these  days.  By  far 
the  majority  of  schools  hold  missionary  exercises  more 
frequently  than  once  a  year.  The  monthly  missionary 
program  is  very  much  in  vogue  and,  where  it  is  used, 
usually  requires  the  entire  opening  worship  service.  It 
suggests  an  order  of  worship,  missionary  hymns.  Scrip- 
ture responses  of  definitely  missionary  meaning,  and 
some  sort  of  a  special  feature  that  aims  not  alone  at 
instruction  but  also — and,  indeed,  even  more  impor- 


"  See  Story-Worship  Programs  for  the  Church-School  Year,  by  Jay  S.  Stowell, 
Part  I.    ^ 


IMPARTING  MISSIONARY  KNOWLEDGE     141 

tantly — at  such  training  of  the  emotional  life  as  will 
secure  proper  attitudes  of  reverence  and  worship. 

But  the  missionary  program  should  take  place  more 
frequently  than  once  a  month.  Brief  weekly  presenta- 
tions are  considered  the  more  effective  in  keeping  the 
matter  of  Kingdom  extension  constantly  before  the 
school.  These  also  are  considered  as  special  features, 
either  forming  a  part  of  the  worship  service  or  follow- 
ing it  immediately. 

The  use  of  the  term  "special  feature"  should  not 
cause  any  misapprehension  as  to  the  "regular"  char- 
acter of  missionary  programs.  While  all  of  us  believe 
that  the  best  kind  of  missionary  education  is  that  which 
seeks  the  service  interpretation  of  every  lesson,  we  do 
not  look  upon  missionary  programs,  whether  weekly 
or  monthly,  as  in  any  way  superficial  or  second-best 
forms  of  instruction.  If  these  programs  are  worked  out 
according  to  the  principles  of  dramatization  stated  on 
pages  134-5,  they  will  become  in  a  very  real  sense  edu- 
cational. 

These  missionary  programs  may  be  dramatizations, 
map  talks,  stereopticon  lectures,  the  reading  of  letters 
from  missionaries — ^whatever  may  be  most  suitable  for 
developing  the  spirit  of  world  brotherhood  in  the 
pupils. 

In  the  brief  business  session,  which  every  well-organ- 
ized department  observes  between  the  worship  service 
and  the  lesson  period,  a  remarkable  training  in  the 
spirit  of  helpfulness  may  be  given  through  frequent 
reports  of  the  service  and  missions  committees. 

The  lesson  period. — The  means  of  missionary  educa- 
tion at  the  disposal  of  the  wide-awake  teacher  are  al- 
most endless.  There  are  interesting  stories  that  cap- 
tivate the  imagination  of  the  pupil.     For  illustrating 


142         TEAINING   WORLD    CHRISTIANS 

some  missionary  phase  of  the  lesson  there  are  pictures 
that  focus  the  attention  while  the  mind  is  being  molded 
after  the  fashion  of  world  brotherhood.  There  are 
curios  and  objects  that  help  the  pupil  to  understand  the 
culture  systems  and  the  civilizations  of  other  peoples. 
Then,  there  is  the  process  of  dramatization  which  every 
good  teacher  of  children  is  in  the  habit  of  using.  And 
when  it  comes  to  giving  expression  to  what  has  been 
learned,  there  are  things  that  can  be  made  in  the  hand- 
work period  and  taken  later  to  children  in  hospitals, 
to  stay-at-homes,  and  to  any  in  whom  the  interest  of 
the  pupils  has  been  centered.  Every  teacher  has  an 
opportunity  to  give  a  missionary  interpretation  to  every 
Sunday-school  lesson.  Graded  lessons  are  especially 
adapted  to  provide  missionary  education  as  a  regular 
part  of  the  curriculum.  Of  the  lessons  in  the  Inter- 
national Graded  Series,  27  per  cent  (240  out  of  884) 
are  either  directly  or  indirectly  missionary  in  empha- 
sis. Christianity  is  in  its  essence  a  great  missionary 
propaganda,  and  there  is  hardly  a  lesson  that  cannot 
legitimately  be  tied  up  more  or  less  directly  with  the 
missionary  program  of  the  church.  For  even  very  lit- 
tle children  this  can  be  done  by  emphasizing  love  for 
and  trust  in  God  and  the  necessity  for  helping  him  to 
care  for  all  of  his  people. 

Missionary  Instruction  During  the  Week 

What  can  you  not  do  with  dramatics,  stereopticon 
lectures,  reading  circles,  study  classes,  missionary  con- 
certs, and  the  like  during  the  days  from  Sunday  to 
Sunday?  The  church  school  functions  seven  days  a 
week.  Missionary  education  cannot  be  cramped  and 
confined  to  twenty  minutes  once  a  month  (the  maxi- 
mum time  of  the  monthly  missionary  program)  or  to 


IMPARTING   MISSIONARY   KNOWLEDGE     143 

five  minutes  each  week  (the  usual  time  of  the  weekly 
"special  feature")  or  even  to  a  whole  hour  once  a  week. 
It  must  invade  the  field  of  weekly  activities.  It  must 
enter  the  home.  If  there  is  a  week-day  school  of  reli- 
gion, missionary  education  should  be  built  firmly  into 
its  curriculum.  If  there  is  a  church-training  night, 
mission-study  classes  should  enlist  the  attention  at 
least  of  our  teachers  and  officers. 

Discussion  Topics 

How  are  the  basic  principles  named  in  Chapter  III  related 
to  missionary  instruction?  How  do  you  apply  these  prin- 
ciples? 

Are  the  means  of  missionary  instruction  adapted  to  the 
basic  principles  upon  which  we  work?  Is  any  means  legiti- 
mate if  it  is  not  based  on  these  principles? 

Why  are  stories  of  such  great  value?  Is  it  well  for  chil- 
dren themselves  to  tell  stories?     "Why? 

In  what  way  do  songs  create  atmosphere?  How  are  curios 
valuable? 

What  methods  of  missionary  instruction  use  the  eye-gate 
as  well  as  the  ear-gate?    Why  are  they  important? 

Has  your  experience  shown  you  the  value  of  expressional 
instruction — that  is,  dramatics,  handwork,  etc.?  Can  a  dra- 
matization prepared  for  the  sake  of  those  taking  part  also 
educate  the  spectators?    Explain. 

What  is  the  place  of  missionary  instruction  in  the  church 
school?  What  place  has  it  in  your  school,  and  should  that 
place  be  augmented  or  changed?    How? 

Why  should  missionary  instruction  be  also  a  week-day 
matter?   How  can  it  be  arranged? 

Bibliography 

Missionary  Education  in  Home  and  School,  Ralph  E.  Dif- 
fendorfer.    407  pages. 

Story-WorsMp  Programs  for  the  Church  School  Year,  Jay 
S.  Stowell.    156  pages. 


144         TEAINTNG   WORLD   CHRISTIANS 

Talks  to  Sunday-School  Teachers,  Luther  A.  Weigle.  188 
pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull.     267  pages. 

The  Dramatization  of  Bible  Stories,  Elizabeth  Erwin  Mil- 
ler.   162  pages. 

How  to  Produce  Children's  Plays,  Constance  d'Arcy  Mac- 
kay.     151  pages. 

How  to  Tell  Stories  to  Children,  Sara  Cone  Bryant.  260 
pages. 

The  Use  of  the  Story  in  Religious  Education,  Margaret  W. 
Eggleston.    181  pages. 


TEACHING  HOW  TO  PRAY 

Training  in  prayer,  like  all  other  phases  of  missionary  educa- 
tion, must  invade  the  home.  The  child  at  grandmother's  knee  is  a 
world  Christian  in  the  making,  for  she  has  told  him  about  the  love 
of  Jesus  for  all  the  children  in  the  great  human  family,  and  that 
same  kind  of  love  begins  to  grow  in  the  heart. 


CHAPTER    VII 

TEACHING  HOW  TO  PRAY 

All  men  pray. — The  savant  who  uttered  the  classic 
statement  "Man  is  incurably  religious"  also  said, 
"Prayer  is  religion  in  act;  that  is,  prayer  is  real  reli- 
gion," and  also,  "The  history  of  prayer  is  the  history 
of  religion."^  When  asked  for  an  argument  for  prayer 
Samuel  Johnson  replied,  "Sir,  there  is  no  argument  for 
prayer."  The  famous  psychologist  William  James 
wrote : 

We  hear  in  these  days  of  scientific  enlightenment  a  great 
deal  of  discussion  about  the  efficacy  of  prayer;  and  many 
reasons  are  given  why  we  should  not  pray,  whilst  others  are 
given  why  we  should.  But  in  all  this  very  little  is  said  of 
the  reason  why  we  do  pray.  .  .  .  The  reason  why  we  do 
pray  is  simply  that  we  cannot  help  praying. 

Nor  is  prayer  solely  a  Christian  act;  adherents  of  all 
religions  pray — in  ways  that  range  from  grossest  peti- 
tion to  mystic  adoration. 

The  need  of  teaching  how  to  pray.^ — If  the  aim  of  re- 
ligious education  is  to  make  individuals  "God-con- 
scious," and  if  the  purpose  of  missionary  education  is 
to  train  the  individual  to  live  according  to  a  Christian 
relationship  between  himself  and  other  folks  and  with 
God — which  is  only  a  longer  way  of  stating  the  first 
aim — then  the  necessity  of  teaching  how  to  pray  be- 
comes imperative.     For  prayer  is  the  primary  rela- 


1  Sabatier. 

2  Teach  Us  to  Pray,  by  Raymond  Huse. 

145 


146         TEAINING   WOKLD   CHRISTIANS 

tionship  between  God  and  man,  and  fellowship  with 
God  leads  to  genuine  fellowship  with  brother  men, 

A  particular  reason  why  teachers  of  religion  should 
be  teachers  of  prayer^  must  be  added  to  these  more  gen- 
eral reasons.  It  is  simply  this :  Kingdom  extension 
depends  on  a  mighty  volume  of  intercession.  The  title 
of  Dr.  Mott's  book,  Intercessors  the  Primary  Need, 
states  a  real  fact.  God  counts  on  men's  cooperation  in 
establishing  his  kingdom  in  the  hearts  of  all  members 
of  the  human  family.  How  can  men  cooperate  with  him 
unless  they  understand  his  purposes?  And  how  can 
they  know  his  will  except  they  talk  with  him? 

A  task  for  the  church,  the  church  school,  and  the  home. 
— If  we  would  have  missionary-minded  church  members 
to-morrow  we  must  develop  them  in  the  church  school 
to-day.  Pastors,  church-school  teachers,  and  parents 
should  face  the  problem  squarely.  In  the  previous 
chapter  I  quoted  Mr.  Stowell  as  saying  that  training  in 
worship  had  a  threefold  aim:  (1)  It  should  meet  the 
present  needs  of  the  pupils  for  a  common  service  of 
worship;  (2)  it  should  aid  and  encourage  the  private 
devotional  life  of  the  pupils;  and  (3)  it  should  train 
the  pupils  for  greater  participation  in  the  service  of 
worship  in  the  church  itself.  In  discussing  the  need  in 
the  training  of  the  devotional  life,  of  teamwork  between 
parent  and  teacher,  Mr.  Stowell  adds : 

Possibly  at  no  point  in  the  entire  educational  program  of 
the  parish  is  a  complete  mutual  undei'standing  of  more  im- 
portance. It  is  perfectly  easy  for  well-intentioned  parents, 
teachers,  and  pastors  to  work  at  cross-purposes  here  and  so 
to  accomplish  relatively  little.* 


'  In  preparation  for  training  in  prayer  the  teacher  should  study  The  Meaning 
of  Prayer,  by  Harry  Emerson  Fosdick.  Use  this  as  a  preliminary  study.  It 
contains  a  selected  list  of  books  for  further  reading. 

*  Story-Worship  Programs  for  the  Church-School  Year,  by  Jay  S.  Stowell,  pages 
30-31. 


TEACHING  HOW  TO  PRAY  147 

1.  Teach  the  Meaning  of  Prayer 

This  is  a  good  day  in  which  to  talk  frankly  about 
matters  religious.  Discussion  of  prayer  nowadays  is 
easy  and  natural.  The  church  school  should  seize  the 
opportunity  to  train  a  generation  of  fervent,  effectual 
intercessors. 

Our  boys  and  girls  should  come  to  know  the  power 
of  prayer  as  a  mighty  reenforcement  of  personal  effort. 
Prayer  is  not  getting  God  to  do  our  will;  it  is  simply 
giving  God  a  chance  to  do  what  he  wants  done  through 
our  efforts.  "Thy  will  be  done !"  Nor  is  prayer  resig- 
nation to  God's  will ;  rather  it  is  cooperation  with  him 
in  getting  his  will  done.  Prayer  calls  God  into  alliance 
with  us.  Prayer  cements  our  fellowship  with  him,  en- 
larges our  comprehension  of  his  purposes,  invigorates 
our  partnership  with  him. 

Professor  Coe^  tells  of  a  child  contrasting  two 
church  schools  as  follows :  "In  that  one  they  teach  you 
all  about  God ;  in  this  one  they  teach  you  to  help  God." 

When  pupils  understand  that  prayer  strengthens  per- 
sonal effort,  releases  the  power  of  God  through  them, 
they  will  not  pray  indefinite,  meaningless  prayers.  They 
will  cease  to  petition,  '*God  bless  the  heathen"  and  will 
begin  to  pray :  "Father,  help  us  to  understand  and  love 
and  respect  our  brothers  and  sisters  in  Africa.  Grant 
that  the  Christian  nations  may  lay  aside  all  selfishness 
and  decide  to  develop  Africa  for  the  African  and  the 
African  for  Africa.  Strengthen  all  workers  who  are 
trying  to  take  the  Christ  to  Africa.  If  there  is  any- 
thing I  can  do  to  help  them,  show  me  what  it  is  and 
how  to  do  it.  Particularly  bless  the  labors  of  our  own 
missionary,  Mr.  O'Farrell,  and  help  him  in  the  many 


'  A  Social  Theory  of  Religious  Education,  page  84. 


148         TRAINING   WORLD    CHRISTIANS 

problems  that  confront  him  in  Old  Umtali.  Bless  Afri- 
ca, dear  Lord,  through  me.  Help  me  to  help  Africa." 
This  is  a  rugged  sort  of  intercession.  It  avails  much. 
It  is  definite.  It  requires  an  acquaintance  with  real 
problems.  But,  most  important  of  all,  it  turns  God's 
power  right  through  the  intercessor's  own  life  and 
thence  out,  in  offerings  of  service  and  of  money,  to 
those  who  need.  It  is  not  easy  prayer,  but  it  puts  him 
who  offers  it  at  work  and  gives  him  a  spiritual  reen- 
forcement  for  the  task. 

2.    Teach  the  Characteristics  op  Effectual  Inter- 
cession 

Prayer  for  missions  must  be  intelligent,  definite, 
and  daily.  If  prayer  is  to  be  definite,  there  must  be 
constant  and  thorough  instruction  about  the  object  of 
prayer.  Missionary  education  seeks  to  inform  one 
about  the  conditions  of  people  everywhere,  both  here 
at  home  and  far  away  in  foreign  lands.  Intelligent 
prayer  is  always  definite.  Anyone  can  pray  that  bless- 
ings in  general  be  bestowed  upon  earth,  but  if  one 
knows  of  a  particular  need,  it  will  rise  in  his  heart 
when  he  prays.  Knowledge  of  a  threatening  situation 
in  China,  a  discouraging  slump  in  Africa,  or  a  long- 
delayed  victory  in  India  will  call  for  different  prayers, 
but  all  intelligent  and  definite. 

Another  essential  for  effectual  intercessory  prayer 
is  regularity.  Prayer,  to  avail  greatly,  must  be  con- 
stant; it  must  neither  give  way  to  moods  nor  become 
sidetracked  through  carelessness  or  business. 

Pupils  ought  to  learn  to  pray  regularly  during  the 
week  as  well  as  on  Sunday.  A  successful  teacher  will 
so  effectively  show  the  dignity  and  value  of  prayer  and 
will  BO  thoroughly  gain  the  confidence  of  the  class  that 


TEACHING  HOW  TO  PEAY  149 

he  can  discuss  with  each  of  his  pupils  the  question  of 
private  devotions.  And  he  will  not  be  content  until  he 
is  sure  that  the  habit  of  prayer  has  been  deeply  fixed  in 
their  lives. 

3.    Show  the  Pupils  How  to  Pray 

Boys  and  girls  catch  attitudes  and  ideals  from  older 
folks  through  imitation.  Church-school  teachers  and 
oflScers  are,  accordingly,  in  a  most  responsible  posi- 
tion so  far  as  the  nurture  of  the  pupils'  devotional  life 
is  concerned.  For  youngsters  are  picking  up  prayer 
habits  unconsciously  every  time  the  superintendent  or 
teacher  prays,  every  time  the  department  unites  in 
prayer,  every  time  the  class  prays  or  is  led  in  prayer  by 
a  member.  A  vastly  meaningful  part  of  training  in 
prayer  must,  therefore,  be  the  provision  of  worthy 
models  of  prayer  for  the  pupils  to  imitate. 

Set  high  standards  of  prayer. — Care  should  be  taken 
that  all  of  the  prayers  offered  by  the  superintendent  or 
teachers  in  the  departmental  or  class  sessions  are  them- 
selves models  worthy  of  imitation.  That  this  may  be 
so,  they  must  of  necessity  be  prepared  in  advance. 
Often  this  preparation  will  be  most  effective  if  the 
prayers  are  written  out.  This  helps  to  avoid  the  use  of 
stereotyped  phrases  and  meaningless  expressions  and 
keeps  the  prayers  from  becoming  self-centered. 

Have  pupils  study  great  prayers. — Two  or  three  great 
prayers  of  genuine  dignity  and  literary  quality  should 
be  studied  in  the  class.  A  careful  survey  of  the  Lord's 
Prayer  should  be  included.  Note  in  studying  the  Lord's 
Prayer  that  its  central  theme  is  "Thy  kingdom  come." 
The  petitions  for  daily  bread  and  for  deliverance  from 
temptation  are  not  for  mere  personal  gratification; 
rather  they  are  petitions  for  equipment  and  for  the 


150         TRAINING   WORLD   CHRISTIANS 

removal  of  obstacles,  so  that  the  petitioner  may  be 
thoroughly  furnished  for  his  Master's  work. 

Have  the  class  or  department  pray  in  unison. — The 
pupils  should  learn  in  addition  to  the  Lord's  Prayer 
at  least  one  appropriate  prayer  that  can  be  used  in 
unison.  The  following  "Prayer  of  Good  Will"  is  suit- 
able for  such  use.^ 

Our  Father  in  heaven,  we  thank  thee  that  In  work  and  in 
play,  in  joy  and  in  sorrow,  thou  art  the  Friend  and  Com- 
panion of  us  all.  When  we  do  wrong  and  grieve  thee,  thou 
art  ready  to  forgive.    When  we  do  right,  thou  art  glad. 

May  no  hatred  nor  envy  dwell  in  our  hearts.  Keep  our 
hands  from  selfish  deeds  and  our  lips  from  unkind  words. 
Teach  us  to  bring  cheer  to  any  who  suffer  and  to  share  freely 
with  those  who  are  in  need.  So  may  we  help  thee,  our  Father, 
to  bring  peace,  good  will,  and  joy  to  all  thy  children.    Amen. 

Prayers  that  the  pupils  themselves  have  written'^ 
should  also  be  used  for  unison  prayer. 

4.    Teach  the  Practice  of  Prayer 

The  teacher's  aim  should  be  always  to  teach  how  to 
pray,  not  to  teach  prayers;  or,  to  invert  the  process, 
children  should  learn  to  pray,  not  to  say  prayers. 

The  pupil's  prayer. — The  best  way  to  learn  is  to  do. 
I  have  emphasized  the  need  of  excellent  models  of 
prayer  for  the  pupil's  imitation.  But  the  value  of 
models,  however  great  their  effect  on  the  unconsciously 
imitating  children,  will  immeasurably  be  enhanced  if 
conscious  imitation  is  encouraged.  The  pupils  should 
be  led  to  pray  in  the  class  or  department,  to  pray  in 
their  own  words  and  ideas,  without  any  mechanical 
use  of  adult  prayer  formulas.    Right  here  the  advan- 


'  From  Book  of  Worship  of  the  Church  School,  Hartshorne  (published  by  Charles 
Scribner's  Sons;  used  by  permission;  copyright,  1915,  by  Charles  Scribner's  Sons)^ 
'  See  under  section  4,  below,  "Class  and  Department  Prayers." 


TEACHING  HOW  TO  PRAY  151 

tage  of  the  graded  school  is  seen ;  for  Robert  will  pray 
his  boyish  prayer  before  his  fellows,  whereas  no  amount 
of  persuasion  or  force  avails  to  make  him  pray  before 
the  older  pupils  and  grown-ups. 

Special  topics  for  public  and  private  prayer  may  be 
suggested  from  time  to  time.  These  prayers  should 
refer  to  those  situations  which  are  uppermost  in  the 
public  mind.  They  should  also  include  petitions  for 
the  leaders  of  the  Christian  Church  and  for  the  mis- 
sionaries. The  complex  domestic  situations  in  Mexico, 
South  America,  Africa,  India,  China,  Japan,  Malaysia, 
and  other  needy  foreign  fields  should  be  the  subject  of 
intercession  in  public  jprayer ;  nor  should  we  forget  the 
many  serious  problems  that  confront  the  church  at 
home  and  the  varied  groups  of  people  within  our  own 
borders  who  do  not  have  a  fair  chance  at  the  good 
things  of  life. 

Class  and  department  prayers. — After  a  few  weeks  of 
careful  training  in  the  fundamental  ideas  of  prayer 
the  pupils  may  be  led  to  write  out  brief  prayers  for 
themselves,  and  from  these  it  may  be  possible  to  build 
up  a  class  prayer.  Experience  has  demonstrated  that 
few  exercises  are  of  more  profit  than  this. 

5.  Prater  Cycles 

As  an  aid  to  the  formation  of  the  prayer  habit  cycles 
of  prayer  are  invaluable.  They  suggest  the  topics  for 
daily  prayer.  They  lead  the  spirit  out  into  wide  reaches 
of  experience.  Each  class  or  department  may  very 
profitably  work  out  its  own  prayer  cycle.  The  follow- 
ing is  only  a  suggestion  as  to  hov/  it  may  be  done : 

Sxinday. — Pray  for  the  local  church — its  pastor,  officials,  and 
workers — that  it  may  function  as  a  force  for  righteousness  in 


152         TRAINING   WORLD   CHRISTIANS 

the  community  and  extend  its  influence  throughout  the  whole 
world.  Pray  for  the  church  school — its  ofllcers  and  teachers — 
that  it  may  become  in  actual  fact  a  training  camp  for  world 
Christians  who  will  all  their  lives  be  Kingdom  extenders. 

Pray  for  the  church  in  the  Nation,  that  it  may  furnish 
moral  leadership  in  the  day  of  readjustment. 

Pray  for  the  church  in  the  larger  world,  that  it  may  be  pre- 
pared for  the  work  of  reconstruction  and  may  unite  all  in 
a  firm  fellowship  for  the  good  of  mankind. 

Pray  that  Christian  boys,  girls,  men,  and  women  may 
spend  themselves  in  offerings  of  life  and  money,  to  the  end 
that  the  Kingdom  may  come  in  the  hearts  of  all  men  every- 
where. 

Monday. — Pray  for  our  country,  that  it  may  ever  be  a 
Christian  land,  with  liberty  and  justice  for  all. 

Pray  for  our  President  and  all  in  authority,  that  they  may 
be  wise  to  lead  the  people  in  the  perplexing  issues  of  the  day, 
to  the  end  that  our  land  may  own  the  righteousness  that 
exalts  a  nation. 

Pray  for  our  country's  institutions — the  churches,  the  homes, 
and  the  schools — that  these  bulwarks  of  Christian  democracy 
may  be  strengthened  for  the  future. 

Tuesday. — Pray  for  the  human  family,  that  friendship  may 
prevail  between  peoples,  and  brotherly  love  and  mutual  help- 
fulness be  substituted  for  fratricidal  strife. 

Pray  particularly  for  that  tv/o  thirds  of  the  human  family 
that  knows  not  our  Christ,  to  the  end  that  there  may  speedily 
be  set  in  motion  forces  that  will  carry  the  good  news  to  each 
waiting  heart. 

Wednesday. — Pray  for  our  country,  that  all  the  people  may 
be  impressed  with  the  wide  range  of  their  responsibilities 
and  be  impelled  to  persistent  effort  for  removing  injustice, 
self-seeking,  and  all  causes  of  war  from  our  political  and 
economic  life. 

Pray  for  our  country,  that  the  obligation  of  all  Christians  to 
do  the  missionary  work  of  the  church  may  lead  them  to  a 
more  thoroughgoing  understanding  and  practice  of  the  prin- 
ciples of  Christ  at  home. 

Pray  for  all  workers,  that  they  may  share  largely  in  the 
fruits  of  their  toil;  that  they  may  seek  first  the  service  of 
men,  may  find  their  own  growth  in  character  through  this 


TEACHING  HOW  TO  PRAY  153 

service,  and  may  work  together  with  the  enthusiasm  of  com- 
radeship. 

Thursday. — Pray  for  missions,  that  they  may  be  enabled 
more  widely  to  give  enlightenment  to  darkened  minds  through 
schools  and  colleges. 

Pray  for  missions,  that  they  may  be  enabled  more  unstint- 
ingly  to  give  healing  to  diseased  bodies  through  an  adequate 
provision  of  nurses,  doctors,  and  hospitals. 

Friday. — Pray  for  the  Christian  Church,  that  it  may  face 
its  world  task  intelligently  and  courageously;  that  every 
Christian  may  take  to  himself  a  share  of  that  task  as  his  own 
and  be  responsible  for  it  in  the  sight  of  God;  that  the  present 
may  prove  a  time  of  spiritual  growth  for  the  church  and  of 
ministry  to  a  needy  world. 

Saturday. — Pray  for  Christian  workers  everywhere,  that, 
seeing  the  fate  of  children  in  a  world  which  denies  Christ, 
they  may  unite  to  put  him  in  actual  control  of  the  education 
and  training  of  the  coming  generation. 

Pray  that  none  of  these  workers  may  become  weary  in  well 
doing,  but  that  they  may  accept  with  determination  the  chal- 
lenge confronting  Christianity  to  make  the  human  family 
happy  and  good. 

Discussion  Topics 

Since  men  do  pray,  why  is  it  necessary  to  teach  how  to 
pray? 

Do  the  prayers  commonly  offered  in  your  church  school 
conform  to  Mr.  Stowell's  threefold  aim  of  training  in 
worship? 

What  conception  do  the  children  of  your  church  school  have 
of  the  meaning  of  prayer?  If  the  conception  is  erroneous,  how 
can  it  be  corrected? 

Does  a  prepared  or  even  a  memorized  prayer  seem  to  you 
less  sincere  than  an  extemporaneous  one?  Why  is  it  not? 
Why  are  such  prayers  particularly  important  in  the  church 
school? 

If  boys  and  girls  have  the  true  understanding  of  prayer 
and  its  meaning,  is  it  diflBcult  to  induce  them  to  pray  aloud 
among  their  classmates? 

What  is  the  value  of  a  prayer  cycle? 


154         TRAINING   WORLD    CHRISTIANS 


Bibliography 

Teach  Us  to  Pray,  Raymond  Huse.    69  pages. 

The  Meaning  of  Prayer,  Harry  Emerson  Fosdick.    196  pages. 

Story-Worship  Programs  for  the  Church-School  Year,  Jay 
S.  Stowell.     156  pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull.     267  pages. 

Book  of  Worship  of  the  Church  School,  Hugh.  H.  Hartshorne. 


TRAINING  IN  SERVICE 

Primary  children  making  scrapbook  to  be  sent  to  a  children's 
hospital  in  China. 


CHAPTER   VIII 
TRAINING    IN    SERVICE 

What  it  is  to  do  good  ? — 

What  is  it  to  do  good,  in  the  ordinary  sense?  Is  it  not  to 
help  people  to  enjoy  and  to  work,  to  fulfill  the  healthy  and 
happy  tendencies  of  human  nature:  to  give  play  to  children, 
education  to  youth,  a  career  to  men,  a  household  to  women, 
and  peace  to  old  age?  And  it  is  sympathy  that  makes  a  man 
wish  and  need  to  do  these  things.  One  who  is  large  enough 
to  live  the  life  of  the  race  will  feel  the  impulses  of  each 
class  as  his  own  and  do  what  he  can  to  gratify  them  as  natu- 
rally as  he  eats  his  dinner/ 

Sympathy  marks  the  world  Christian. — Two  characteris- 
tics that  mark  the  world  Christian  are  his  expanding, 
overleaping  spirit  and  his  love  for  others.  These  com- 
bine to  create  sympathy — not  the  crude  emotion  but 
"the  understanding  of  and  sharing  in  the  lives  of 
others."-  To  be  the  possessor  of  such  sympathy  is  to 
be  what  religious  educators  call  "social."  And  the 
means  by  which  individuals  become  possessed  of  such 
sympathy  they  call  "the  socializing  process."  It  is 
only  the  academic  way  of  saying  "the  training  of  world 
Christians." 

The  keyword  of  the  next  generation:  "service." — Be- 
fore me  as  I  write  is  Scouting,  the  national  organ  of  the 
Boy  Scouts :  and  its  front  cover  boldly  tells  me  that  the 
keyword  of  the  day  is  "service."  The  Handbook  for 
Pioneers,  also  on  my  desk,  devotes  a  whole  chapter  to 

1  Human  Nature^  and  the  Social  Order,  by  C.  H.  Cooley,  page  109. 

2  For  the  best  discussion  of  the  problem  of  this  chapter  see  Chraded  Social  Service 
for  the  Sunday  School,  by  W.  Norman  Hutchins. 

155 


156         TRAINING  WORLD   CHRISTIANS 

training  in  service,  requiring  of  all  true  American  boys 
the  spirit  of  helpfulness  in  the  home  and  toward  "the 
other  fellow."  The  Camp-Fire  Girls'  program  informs 
me  that  the  second  law  of  the  Camp  Fire  is  "Give  serv- 
ice," and  that  the  sixth  is  "Glorify  work/'  Looking 
out  of  my  office  window,  I  see  a  huge  cloth  sign  sus- 
pended across  the  canon  of  the  street:  it  heralds  the 
coming  of  General  Booth  to  our  city  and  tells  the  man 
in  the  street  of  the  organization  whose  motto  is  "Help 
others/'  Three  floors  below  me  in  this  building  are  the 
headquarters  of  the  American  Red  Cross,  from  which 
that  great  good  Samaritan  is  directing  a  campaign  for 
more  funds  to  do  more  deeds  of  helpful  service.  Lit- 
tered over  my  desk  at  this  very  moment  are  appeals 
from  half  a  dozen  agencies  that  are  straining  every 
effort  to  enlist  the  sympathies  of  the  American  people 
in  a  heroic  attempt  to  save  thousands  of  little  folks  in 
Europe  and  the  Near  East  from  the  ravaging  after- 
effects of  a  war  for  which  they  were  not  to  blame,  to 
save  them  from  the  dread  rachitis  that  twists  tiny 
limbs,  from  the  actual  starvation  that  wastes  little 
bodies,  from  death  by  exposure  to  winter's  cold.  The 
daily  paper  that  now  lies  in  my  wastebasket  reports 
that  5,000  persons  in  China  are  dying  every  day  from 
famine,  while  30,000,000  are  in  distress.  A  note  from 
Paul  Hutchinson  in  the  China  Christian  Advocate  says 
that  the  present  famine  shows  promise  of  being  the 
most  disastrous  of  China's  many  famines;  and  relief 
organizations  are  already  at  work. 

The  spirit  of  service  is  in  the  air! 

The  church  school  and  service. — The  church  school 
should  be  expected  to  be  a  socializing  agency,  which  is, 
being  interpreted,  the  same  as  saying  that  it  should  in- 
grain in  the  lives  of  its  pupils  the  Christian  spirit  of 


TRAINING  IN  SERVICE  157 

brotherhood.  To  realize  its  aim  of  producing  efficient 
Christians  the  church  school  must  so  educate  its  girls 
and  boys  that  they  will  apply  Jesus's  principles  of  liv- 
ing to  every  part  of  life.  For  the  church  of  to-morrow 
is  in  your  church  school  to-day.  Is  it  being  trained  for 
to-morrow's  hard  work  ? 

In  Chapter  III  we  saw  that  instruction  must  carry 
over  into  life,  that  impression  must  give  way  to  expres- 
sion. That  is  why  the  church  school  must  plan  to  train 
its  pupils  in  service. 

A  graded  program  of  service  activities. — Mr.  Hutchins, 
in  Graded  Social  Service  for  the  Sunday  School^ — 
which  is,  by  the  way,  a  book  every  church-school  teacher 
ought  to  read — names  six  different  kinds  of  social- 
service  programs  that  are  being  promoted  in  church 
schools :  ( 1 )  the  seasonal,  where  service  is  confined  to 
Thanksgiving,  Christmas,  and  special  occasions;  (2) 
the  casual,  where  social  service  is  done  but  in  no  sys- 
tematic way;  (3)  the  affiliated,  where  there  is  a  sepa- 
rate service  organization  corresponding  to  each  of  the 
departments  of  the  school;  (4)  the  personal,  where 
personal  service  is  promoted  to  the  exclusion  of  all 
social  service  in  the  form  of  gifts:  (5)  gifts,  where  no 
personal  service  is  done,  but  service  is  restricted  to 
gifts,  mostly  of  money;  and  (6)  organised,  where  there 
is  a  graded  plan  of  social  service  making  sure  'Hhat 
all  classes  are  enlisted  in  some  form  of  worthy  endeavor 
adapted  to  their  age  and  capacity,  arranged  in  orderly 
and  progressive  sequence,  and  correlated  loith  the  in- 
structional and  devotional  elements  so  as  to  present  a 
vital  and  essential  unityJ' 

While  the  important  concern  is  not  the  system  but 
the  social  spirit,  the  last  of  the  six  types  listed  above 

'Chapter  III. 


158         TRAINING   WORLD   CHRISTIANS 

is  best  calculated  to  train  efficient  servers.  A  graded 
program  of  service  activities  becomes,  therefore,  an  in- 
tegral part  of  missionary  education  in  the  church 
school. 

Bnilding  the  program. — Service  activities  will  defeat 
their  own  purpose  unless  they  are  put  upon  a  care- 
fully organized  basis  and  occupy  a  clearly  recognized 
place  in  the  church-school  program.  Haphazard  meth- 
ods will  result  in  confusion  and  lack  of  interest  and 
may  bring  about  the  fatal  blunder  of  duplication. 
Each  school,  department,  and  class  will  need  to  be 
consistently  and  intelligently  in  touch  all  the  time 
with  the  activities  on  which  its  energies  are  to  be  spent. 
This  can  be  brought  about  only  by  a  definite  service 
program.  The  missionary  committee  should  suggest 
the  program  for  the  school  or,  better  still,  supervise 
departmental  committees  as  they  construct  their  own 
plans. 

An  ideal  church-school  service  program  will  be  com- 
pletely graded  and  will  place  the  expressional  activi- 
ties on  the  same  plane  as  the  other  educational  factors. 

You  must  plan  your  own  program. — We  may  as  well 
recognize  clearly  at  the  start  that  no  single  program 
can  ever  be  devised  which  will  fit  all  schools.  It  is 
highly  probable,  indeed,  that  no  two  schools  could  suc- 
cessfully adopt  identical  programs.  We  must  continu- 
ally remind  ourselves  that,  while  we  may  make  use 
profitably  of  a  wealth  of  helpful  suggestions,  the  final 
structure  of  service  activities  in  each  individual  church 
school  must  be  built  in  view  of  local  conditions  and 
needs  and  the  capacities  of  those  who  are  to  carry  it 
out. 

Building  a  program  constitutes  a  complex  problem, 
which  will  demand  careful,  intelligent  labor  on  the  part 


TRAINING  IN  SERVICE  159 

of  Sunday-school  leaders.  But  it  is  by  no  means  a  for- 
bidding task  for  those  with  accurate  knowledge  of 
young  folks  and  intimate  acquaintance  with  community 
possibilities  if  they  will  refuse  to  be  carried  away  by 
the  far  too  common  desire  for  something  elaborate  and 
imposing.  The  'plan  of  service  activities  may  be  very 
simple  yet  effective  if  it  recognizes  that  everybody  can 
do  something  and  finds  that  something  for  everybody 
to  do. 

Service  at  home. — A  careful  survey  of  community 
needs  should  first  be  made.  All  institutions  and  all 
conditions  offering  service  opportunities  should  be 
noted,  and  their  possibilities  estimated.  Rural  and  city 
communities  present  direct  contrasts,  as  also  do  cities 
of  differing  commercial  interests.  But  opportunities 
for  helpfulness  exist  everywhere.  Variety  lends  attrac- 
tion to  activity.  This  should  not  be  overlooked  in  out- 
lining the  program. 

Service  in  the  larger  world. — Parallel  with  a  survey 
of  community  problems  should  come  a  consideration 
of  suitable  activities  for  the  furthering  of  the  church's 
work  abroad.  Each  department  should  adopt  a  world 
program  of  its  own,  be  it  small  or  large,  and  then  stand 
directly  responsible  for  the  promotion  of  that  pro- 
gram. 

No  plan  will  work  itself. — While  the  importance  of 
organization  and  of  surveys  cannot  be  too  heavily 
stressed,  we  must  avoid  the  mistake  of  expecting  a  pro- 
gram to  work  itself.  The  outlining  of  a  definite  plan  is 
but  the  first  step.  There  remains  the  painstaking  effort 
necessary  to  operate  it.  To  install  a  program  of  service 
activities  and  expect  it  to  produce  "socializing" 
results  automatically  is  vain.  A  program  is  a  dead 
thing.    The  religious  results  of  any  plan  for  the  church 


IGO         TRAINING   WORLD   CHRISTIANS 

school  will  be  in  direct  proportion  to  the  religious  spirit 
of  the  directing  forces.  Leadership  is  an  imperative 
necessity. 

First  principles  again. — If  the  service  program  is 
linked  up  with  the  interests  of  children,  it  will  find  a 
clear  avenue  of  approach,  for  it  can  then  appeal  to 
them  on  the  plane  of  their  experience.  Then  there  will 
be  no  need  to  grope  for  a  point  of  contact.  We  need 
not  hunt  for  artificial  activities  to  use  in  fixing  the  les- 
son of  brotherhood  in  the  mind  of  a  child.  Service 
grows  naturally  and  easily  out  of  all  the  relations  of 
everyday  life,  and  there  are  so  many  of  these  relations 
that  we  need  never  search  far  for  material. 

If  our  service  activities  are  to  become  a  part  of  the 
life  of  a  child,  they  must  closely  follow  his  lines  of 
natural  interest.  To  recognize  the  characteristics  of 
the  various  age  groups  and  to  adapt  activities  to  these 
is  to  take  a  long  stej)  toward  an  adequate  service  plan 
for  youth.  We  ought  to  hold  before  us  constantly  our 
major  principle:  "Study  the  nature  of  the  child,  then 
plan  the  nurture." 

Dangers.'* — There  are  many  insidious  dangers  in  so- 
cial service.  The  church-school  program  of  service  can 
steer  clear  of  them  if  the  leaders  are  warned  what  those 
dangers  are  and  if  they  will  then  adopt  a  technique  that 
is  adequate. 

One  danger  is  that  activities  tend  to  become  an  end 
in  themselves  instead  of  a  means  to  a  worthy  end. 
Youngsters  can  have  so  much  fun  in  doing  a  thing  that 
they  forget  for  what  or  for  whom  they're  doing  it. 

Given  a  leader  of  attractive  personality,  and  the  making  of 
scrapbooks,  jelly,  ganaes,  fireless  cookers,  and  baby  clothes 


*  For  a  full  discussion  see  Graded  Social  Service  for  the  Sunday  School,  Hutching, 
Chapter  II. 


TRAINING  IN  SERVICE  161 

may  become  a  most  delightful  pastime;  but  the  pleasure  is 
dearly  purchased  when  it  dulls  the  sense  of  social  obligation 
and  reduces  social  service  to  common  charity,  with  its  lack  of 
human  relationship  to  those  who  are  served."* 

Another  danger  is  that  the  service-activity  program 
may  be  separated  from  the  instructional  program  of 
the  school — may,  that  is  to  say,  fail  to  be  an  expression 
of  what  is  taught. 

A  successful  program  of  social  service  cannot  be  dropped 
down  upon  a  school.  It  must  grow  out  of  the  teaching  which 
is  given  and  be  followed  by  more  teaching,  which  in  turn 
issues  in  more  service,  and  so  religious  education  becomes  a 
real  process  of  learning  by  doing.* 

But  the  gravest  danger  in  social  service  is  the  crea- 
tion of  the  patronizing  spirit.  It  is  too  easy  to  make 
snobs  of  youngsters  in  this  day  of  heightened  class 
consciousness.  Social  service  should  be  on  the  plane  of 
helpfulness,  not  of  charity. 

Henry  George  was  introduced  to  a  labor  mass  meet- 
ing as  "a  friend  of  the  workingman."     Said  he: 

I  am  not  the  friend  of  the  workingman.  I  am  not  the  friend 
of  the  capitalist.  I  am  for  men — men  simply  as  men,  regard- 
less of  any  accidental  or  superficial  distinctions  of  race,  class, 
color,  creed,  or  yet  of  function  or  position. 

That  is  the  social  spirit  of  the  Christian.  It  is  the 
spirit  in  which  social  service  must  be  done.  A  well- 
arranged  system  of  instruction  and  a  carefully  organ- 
ized plan  of  activity  will  prevent  the  patronizing  spirit. 
For  by  these  the  service  impulse  is  controlled,  enlight- 
ened, and  directed. 


<  For  a  f\ill  discussion  see   Graded  Social  Service  for  the  Sunday  School,  Hutchins, 
Chapter  II. 
'  Ibid.,  page  18. 


162         TRAINING   WORLD   CHRISTIANS 

Life  service. — A  pastor  wrote  to  his  denominational 
board  of  Sunday  schools:  "Thirty-nine  of  our  young 
people  pledged  themselves  last  Sunday  to  definite  forms 
of  Christian  service.  We  considered  it  remarkable." 
In  existing  conditions  it  was  remarkable.  But  should 
it  have  been  so  considered?  It  would  be  the  natural 
and  expected  result  if  church  schools  would  seriously 
promote  training  for  service.  The  development  of  in- 
telligent sympathy  through  graded  service  activities 
should  begin  with  very  little  children  and  continue  as 
an  integral  part  of  their  religious  education  through 
the  years.  And  then,  when  the  days  of  vocational 
choice  arrive,  many  will  hear  the  call  of  a  needy  world 
and  will  pledge  their  lives  to  Christian  service.  The 
complete  enlistment  of  life  for  Kingdom  extension  is 
ever  the  aim  of  training  in  service. 

Discussion  Topics 

In  what  ways  does  a  world  Christian's  viewpoint  differ  from 
the  viewpoint  of  an  ordinary  kindly  individual? 

In  what  ways  is  the  use  of  service  activities  a  good  educa- 
tional method?  Is  the  fact  that  it  is  a  good  educational 
method  the  chief  reason  for  our  using  it?  What  are  the  other 
reasons?    What  is  their  relative  value? 

How  can  a  program  of  service  activities  be  planned?  Apply 
the  principles  to  your  school  and  work  out  a  practical  plan  for 
service  activities.  In  what  ways  does  it  differ  from  your  pres- 
ent plan? 

How  can  the  dangers  encountered  in  putting  a  plan  of  serv- 
ice activities  to  work  be  avoided?  What  is  the  relation  be- 
tween knowledge  and  service? 

What  are  the  results  you  desire  to  achieve  by  training  in 
service? 

Bibliography 

Graded  Social  Service  for  the  Sunday  School.  Norman  W. 
Hutchins.    135  pages. 


TRAINING  IN  SERVICE  16S 

Missionary  Education  in  Home  and  School,  Ralph  E.  Dif- 
fendorfer.  Chapters  IV-V.    407  pages. 

Graded  Missionary  Education  in  the  Church  School,  Freder- 
ica  Beard.    133  pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull.    267  pages. 


CHAPTER  IX 
EDUCATION   IN   MONEY-GIVING 

From  the  donation  party  and  the  strawberry  festival  to 
stewardship. — Said  the  Dollar  to  the  Cent :  "I'm  bigger 
'u  you  !    I'm  worth  a  hundred  of  you !" 

Replied  the  Cent  to  the  Dollar,  "I'm  better  'n  you! 
I  go  to  church  every  Sunday !" 

The  faithful  little  one-cent  piece  has  indeed  received 
so  much  emphasis  in  religious  and  missionary  circles 
that  some  folks  find  it  hard  to  think  in  terms  of  real 
stewardship.  No  wonder,  in  view  of  his  lack  of  mis- 
sionary education,  that  the  lad  who  was  asked  to 
report  the  first  thought  entering  his  mind  upon  hear- 
ing the  word  "missions"  unhesitatingly  answered,  "One 
cent !"  No  wonder  that  Bob  on  Saturday  night  asks : 
"Dad,  please  give  me  a  dime.  I  want  to  go  to  the 
'movies'  " ;  but  on  Sunday  morning :  "Father,  please 
give  me  a  penny.    I'm  going  to  Sunday  school." 

But  even  in  the  face  of  all  the  ignorance  and  mis- 
conceptions about  money-giving  now  prevalent  in  the 
church  we  must  admit,  says  a  writer  in  the  Christian 
Century,^  "that  in  the  matter  of  giving,  as  regards 
both  amounts  and  methods,  twentieth-century  church 
members  seem  to  be  far  nearer  the  New  Testament  ideal 
than  were  even  the  recognized  saints  of  an  earlier  day." 
He  proceeds  to  describe  the  favorite  financial  plan  of 
our  grandparents — the  donation  party — and  its  succes- 
sor, the  strawberry  festival.  Were  those  the  good  old 
days?    Now,  "on  a  given  date,  well-instructed  Chris- 

1  September  23,  1920. 

161 


EDUCATION  IN  MONEY-GIVING  165 

tian  men  and  women  call  upon  the  members  of  the 
church  and  ask  them  to  make  pledges,  as  the  Lord  has 
prospered  them,  for  the  work  of  the  Kingdom  the  wide 
world  over."  Stewardship  is  beginning  to  grip  the 
consciences  of  Christian  men  and  women. 

A  boy's  ignorance  a  man's  bias. — Let  none  wax  too  op- 
timistic, however,  over  the  present  spirit  of  altruism 
in  the  church.  There  still  remain  plenty  of  people  who, 
as  Bishop  McDowell  aptly  remarked,  ''have  their  benev- 
olent impulses  under  perfect  control."  And  among  their 
number  is  the  type  represented  by  the  Western  editor 
who  was  quite  aghast  at  the  audacity  of  the  churches 
in  campaigning  for  tens  of  millions  for  missions !  By 
his  own  confession  his  adult  conception  of  missions  was 
scarcely  more  intelligent  than  it  was  when  he  was  a 
child — "strange  sort  of  monster  that  gobbled  up  all 
his  bright  pennies."  He  was  a  benevolent,  public-spir- 
ited man.  His  only  trouble  was  a  bad  start.  He  early 
got  the  penny  notion  about  missions  and  to-day  can- 
not readjust  the  perspective. 

Cheap  talk  about  sacrifice. — Some  people  use  the  word 
"sacrifice"  "as  if  they  knew  what  it  meant  when  in 
reality  they  have  never  made  a  sacrificial  gift  in  their 
lives."2  A  certain  man  objected  to  his  denomination's 
attempt  to  raise  three  million  dollars  for  missionary 
and  educational  purposes.  He  said  it  could  never  be 
raised;  that  it  would  require  "raw-bone  sacrifice." 
Whereupon  a  friend  asked  him  to  consider  the  follow- 
ing careful  tabulation : 

If  10  per  cent  of  the  membership  of  the  church  contributed 
the  price  of  a  pair  of  shoes,  10  per  cent  the  price  of  a  very  ordi- 
nary umbrella,  10  per  cent  the  price  of  a  pound  of  candy  (not 
the  best),  10  per  cent  the  price  of  a  box  of  tobacco  (not  the 


*  From  the  Christian  Herald,  reported  in  the  Literary  Digest,  September  11, 1920. 


166         TRAINING   WORLD   CHRISTIANS 

best),  10  per  cent  the  price  of  a  pair  of  silk  hose  (not  guar- 
anteed), 10  per  cent  the  price  of  a  two-cent  postage  stamp 
(very  ordinary),  10  per  cent  the  price  of  a  pair  of  gloves  (not 
very  good  ones),  10  per  cent  the  price  of  a  novel  (not  a  very 
good  one),  10  per  cent  the  price  of  a  theater  ticket  (balcony), 
10  per  cent  the  price  of  a  "movie"  (any  kind),  the  total  would 
more  than  equal  the  entire  three  million  dollars  asked  for. 

The  power  of  education  in  money-giving. — In  sharp 
contrast  with  this  editor's  narrowness  and  the  petty 
plaints  of  those  who  feel  called  upon  for  overmuch 
sacrifice  stands  the  world  spirit  of  Cyrus  Hamlin,  who, 
as  founder  of  Robert  College  in  Turkey,  gave  himself 
with  his  gift.    Mr.  Trull  tells  the  story  as  follows : 

When  but  a  small  boy  jone  day  he  went  off  to  the  annual 
village  muster,  which  was  always  a  great  occasion  in  a  New 
England  village.  He  was  given  seven  pennies  by  his  mother 
with  which  to  buy  his  luncheon.  As  she  handed  them  to  him 
she  said,  "Perhaps,  Cyrus,  you  will  put  a  cent  or  two  into 
the  contribution  box  at  Mrs.  Farrar's."  As  he  drew  near  the 
house  he  wished  that  his  mother  had  not  said  one  or  two  but 
he  finally  decided  on  two  for  missions.  Then  conscience  be- 
gan to  work.  Two  pennies  for  missions  and  five  for  himself? 
That  would  not  do,  so  he  decided  on  three  for  missions.  But 
he  was  still  not  satisfied  and  when  he  reached  Mrs.  Farrar's 
door  he  said  to  himself:  "Hang  it  all!  I'll  dump  them  all  in 
and  have  no  more  bother  about  it";  and  with  this  he  put  all 
seven  pennies  in  the  box.  It  meant  that  he  himself  went  hun- 
gry that  day  at  the  muster,  but  a  conquest  for  the  missionary 
cause  had  been  made;  and  it  was  not  strange  that  in  later 
years  such  a  boy  should  give  his  life  to  missions.' 

It  was  because  the  boy  had  been  trained  in  the  prac- 
tice of  Christian  stewardship  that  the  man  gave  his 
greatest  gift — himself — for  the  extension  of  God's 
kingdom. 

Giving  and  Christian  character. — Training  in  giving 

•  Missionary  Methods  for  Sunday-School  Workers,  by  George  H.  Trull. 


EDUCATION  IN  MONEY-GIVING  167 

presents  many  serious  problems  to  religious  education. 
We  are  concerned  here  with  only  one  aspect  of  the 
problem — training  the  child  to  give  his  money.  The 
church's  work  in  the  world  does  sorely  need  adequate 
support,  but  it  must  not  receive  it  as  a  result  of  a 
harmful  emphasis  ujwn  money  alone.  The  child  needs 
to  give  quite  as  much  for  the  development  and  enrich- 
ing of  his  own  character  as  for  the  promotion  of  Chris- 
tian brotherhood.  Christian  character  is  more  im- 
portant than  money  and  if  once  properly  developed  will 
result  in  fuller  treasuries  than  we  can  ever  expect  to 
have  by  appealing  to  unworthy  motives.  Failure  to 
appreciate  this  truth  may  prove  disastrous  to  those  un- 
der our  leadership.  The  present  generation  of  boys 
and  girls  in  our  church  will  be  the  church  in  the 
future.  It  is  our  task  to  prepare  them  for  victorious 
action.  To  that  end  we  must  give  them  a  new  mind  and 
heart  and  a  saner  attitude  than  exists  to-day  toward 
the  church's  primary  business — making  Jesus  known 
to  every  soul. 

Investment  determines  interest. — "Where  thy  treasure 
is,  there  will  thy  heart  be  also."  It  holds  true  no  mat- 
ter what  the  cause  we  are  considering.  Our  interest  in 
anything  is  always  in  dir-ect  proportion  to  the  amount 
we  have  invested — whether  of  money,  time,  or  effort. 
"It  is  how  much  of  ourselves  we  put  into  a  game,  into 
study,  into  business,  that  measures  our  interest  and 
determines  whether  we  shall  meet  with  success  or 
failure." 

Training  youth  in  the  giving  of  money. — The  experi- 
ences and  social  contacts  of  the  little  child  are  lim- 
ited. His  imagination  is  active,  but  even  this  does 
not  enable  him  to  understand  the  numerous  and  varied 
needs  of  the  world.    As  his  experience  broadens,  how- 


168         TRAINING  WORLD   CHRISTIANS 

ever,  he  is  able  to  enter  more  and  more  into  the  life 
of  others.  When  he  reaches  adolescence,  his  new-found 
idealism  makes  him  particularly  responsive  to  unsel- 
fish and  sacrificial  appeals. 

The  church  school  must  catch  and  crystallize  into 
habits  those  manifestations  of  altruism  expressed  at  the 
various  stages  of  the  child's  development.  It  must  do 
more  than  that,  however :  it  must  provide  occasions 
for  the  expression  of  those  impulses ;  it  must  then  see 
that  they  are  organized  into  the  pupil's  life  as  habits. 
Impulses  that  do  not  find  expression  will  become  weak- 
ened and  gradually  disappear.  They  can  be  kept  alive 
only  by  nurture  and  exercise  until  they  become  habits 
imbedded  in  the  life. 

Principles  of  Education  in   Money-Giving 

Professor  Soares,  in  Graded  Education  in  Altruism, 
states  these  principles  as  fundamental  to  any  vital 
training  in  giving: 

1.  Develop  the  child  rather  than  the  offering. — The 
material  results  of  children's  giving  should  be  disre- 
garded utterly.  Their  moral  development  is  the  only 
worthy  consideration.  Character,  not  money,  is  the 
aim.  "Benevolence,"  says  Hutchins,*  "should  certainly 
be  benevolent  in  its  reflex  influence."  No  financial  ap- 
peal has  any  place  in  the  church  school  unless  it  will 
react  helpfully  on  the  lives  of  the  givers. 

2.  Keep  service  and  giving  graded  to  life. — The  giving 
of  children  must  always  be  kept  within  the  limits  of 
their  own  social  experience.  As  interests  enlarge,  giv- 
ing should  increase.  Care  must  be  exercised  lest  the 
wrong  kind  of  appeals  be  made  to  little  children. 
Training  in  giving,  like  all  other  phases  of  missionary 

*  Graded  Social  Service  in  the  Sunday  School,  page  65. 


EDUCATION  IN  MONEY-GIVING  169 

education,  requires  the  strict  observance  of  our  prin- 
ciple :  Child  nature  determines  child  nurture. 

3.  Have  the  child  choose  fields  of  benevolence. — All 
gi%dng  should  be  the  genuine  expression  of  the  child's 
self.  Never  should  the  child  be  used  as  the  agent  of 
some  other  person's  benevolence.  Never  should  the 
needs  of  any  missionary  society  overtop  the  needs  of  the 
growing  spirit.  Too  generally  the  pupils  have  no  voice 
in  the  expenditure  of  their  money.  Denominational 
or  school  authorities  usually  decide  that  matter  and 
then  "approach  the  pupils  vrith  little  more  than  'Give, 
give !' " 

Not  very  long  ago  a  church-school  treasurer  wrote 
me  that  his  school  had  fifty  dollars  in  the  missionary 
treasury  and  had  asked  him  to  spend  it  for  them  to  the 
best  advantage.  I  had  to  tell  him  that,  though  I  knew 
of  hundreds  of  needs  literally  crying  for  those  fifty 
dollars,  such  casual  expenditure  of  missionary  funds 
was  not  educating  his  school  in  money-giving  at  all; 
that  where  pupils  seemed  neither  to  know  nor  to  care 
about  knowing  the  relative  needs  of  different  fields 
they  were  losing  all  the  fine  educational  effect  of  dis- 
criminating choice,  based  upon  knowledge  of  actual 
conditions.  I  begged  him  to  resubmit  the  matter  to  his 
school  and  to  get  the  members  to  decide,  on  the  basis 
of  facts,  some  of  which  I  furnished,  and  others  of  which 
they  could  be  expected  to  discover  for  themselves, 
where  their  missionary  money  should  be  spent. 

Real  training  in  giving  requires:^ 

(a)  Intelligence  as  to  the  o'bject  for  xcMcU  money  is  solicited. 
(6)   Comparison  of  one  object  icith  another  so  as  to  judge 
how  raoney  should  Z>c  apportioned  between  them. 
(c)  Free  choice  tetween  alternatives. 


s  The  list  is  from  Coe,  A  Social  Theory  of  Religious  Education,  Coe,  pages  246-47. 


170         TRAINING   WORLD   CHRISTIANS 

(d)  The  development  of  cooperation  in  judging  causes  and 
in  supporting  them. 

(e)  Continuity,  the  haMt  of  giving,  sustained  loyalty  to  a 
cause. 

(/)  A  report  to  the  giver  as  to  what  has  teen  done  with  his 
contributions,  and  what  they  have  accomplished." 

Children  should  not  remain  under  the  delusion  that  the 
teacher  keeps  the  money!  The  classic  illustration  relates  how 
one  little  girl  said  to  another,  "Our  teacher  chews  gum."  Re- 
plied the  other  most  conclusively,  "Well,  why  shouldn't  she? 
Lookit  all  the  pennies  we  give  her." 

4.  Train  in  the  present  for  the  future. — All  training 
in  money-giving  should  have  as  its  aim  the  develop- 
ment of  those  habits  of  benevolence  which  will  best 
equip  the  pupils  for  the  Kingdom-extending  tasks  that 
lie  ahead. 

These  principles  applied. — You  need  have  no  fear  to 
apply  these  principles  in  all  good  faith  if  you  are  will- 
ing to  give  close  supervision  and  constant  advice.  The 
pupils  will  not  always  decide  to  do  what  you  want  them 
to  do;  but — what  is  infinitely  more  important — they 
will  be  exercising  judgment  as  to  the  wisest  use  of  their 
gifts.  This  they  cannot  do  honestly  without  first  in- 
vestigating the  claims  of  the  various  causes.  Here  is 
your  chance  to  do  missionary  education  of  the  highest 
type.  Your  mission  boards  will  inform  you  of  many 
fields  in  which  money  can  be  spent  and  of  the  many 
ways  in  which  it  can  be  spent  in  each.  They  will  allow 
your  school  to  specify  where  its  gift  shall  go.  Local 
benevolent,  philanthropic,  and  relief  organizations  will 
also  be  glad  to  state  their  respective  cases. 

One  sure  result  of  the  application  of  these  principles 
is  the  death  of  the  "collection."    Nevermore  will  we 


'  For  a  full  discussion  of  this  problem  of  self-direction  in  expenditures  of  offer- 
ings see  Principles  and  Ideals  for  the  Sunday  School,  Burton  and  Mathews,  Chap- 
ter VI,  on  "Sunday-School  Benevolence." 


EDUCATION  IN  MONEY-GIVING  171 

hear  that  grasping  word,  with  its  constant  emphasis 
on  getting  money.  The  richer,  altruistic  word  "offer- 
ing" will  take  its  place,  with  its  steady  insistence  on 
giving. 

Dangers  in  education  in  money-giving. — Whatever  dan- 
gers must  be  avoided  in  training  pupils  to  give  without 
exception  arise  from  some  infraction  of  Professor 
Soares's  four  principles  just  stated.  You  will  find  a 
straightforward  account  of  such  dangers  in  Graded 
Social  Service  for  the  Sunday  School,  Hutchins,  Chap- 
ter V,  on  "Education  in  Money-Giving." 

One  danger  lies  in  "making  the  needs  of  the  society 
central  instead  of  the  needs  of  the  children."  To  do 
this  is  flagrantly  to  violate  the  first  principle :  Develop 
the  child  rather  than  the  offering.  Missionary  money 
is  sadly  needed  at  the  present  time ;  but  let  us  remem- 
ber that  we  are  training  to-morrow's  church  members 
and  insist  on  promoting  their  moral  education  as  the 
primary  end. 

Another  mistake  consists  in  "making  too  heavy  de- 
mands on  the  social  sympathy  and  unselfishness  of 
children.  ...  To  stimulate  the  sacrifice  of  these 
[dearly  loved  possessions  of  children]  is  to  assume  a 
grave  responsibility,  and  any  impoverishment  of  the 
child  is*  certainly  immoral,  and  the  ultimate  effects  are 
sure  to  be  unfortunate."  To  fall  into  this  error  is  to 
break  the  second  principle,  which  insists  that  service 
and  giving  he  graded  to  the  interests  and  experiences 
of  the  child. 

Plans 

The  many  plans  of  taking  the  missionary  offering  of 
church-school  members  may  be  grouped  under  two 
general  heads:  First,  there  are  those  which  separate 


172         TKAINING   WOKLD   CHRISTIANS 

the  church  and  church  school  as  giving  agencies.  Sec- 
ondly, there  are  those  which  unite  the  church  school 
with  the  church  in  the  program  of  giving. 

1.  Separate  church-school  missionary  offerings. — This 
plan  is  in  widest  use  at  the  present  time  but  is  rapidly 
giving  way  before  the  more  educational  "unified  plan." 
Under  this  first  scheme  the  church  school  has  its  own 
benevolent  and  current  expense  budgets,  quite  separate 
from  the  church  budgets.  The  weakness  of  the  plan 
is  that  it  overlooks  the  value  of  training  these  pupils, 
who  in  a  very  few  years  are  to  guide  the  church  through 
participation  in  the  present  tasks  of  the  church.  It 
is  as  if  you  should  decide  to  train  them  to  be  efficient 
church-school  members  when  you  ought  to  train  them  to 
be  efficient  church  members. 

Offerings  for  current  expenses  (of  the  church  school) 
and  for  benevolences  (of  the  church  school)  may  be 
taken  weekly,  using  the  double  envelope,  two  single  en- 
velopes, one  single  envelope,  or  none  at  all.  Or  the 
missionary  offering  may  be  relegated  to  the  once-a- 
month  stage,  and  a  single  envelope  be  provided  to  keep 
it  separate  from  the  current  expense  offering.  Again, 
the  entire  offering  may  once  a  month  be  diverted  into 
missionary  channels. 

2.  The  unified  budget. — This  plan  recognizes  that  the 
church  school  is  not  separate  from  the  church  but,  in- 
stead, that  the  church  school  is  the  church  lohen  it  is 
studying.  It  recognizes,  further,  that  the  aim  of  the 
church  school  is  to  train  not  efficient  church-school 
members  but  efficient  church  members.  It  assumes, 
therefore,  that  church-school  members  are  church  mem- 
bers in  the  making  and  treats  them  as  such.  It  at- 
tempts to  enlist  the  support  of  the  pupils  not  toward 
the  current  expenses  and  the  benevolent  enterprises  of 


JEDUCATION  IN  MONEY-GIVING  173 

the  school  but  toward  the  current  expenses  and  the 
benevolent  enterprises  of  the  church. 

This  plan  requires  the  church  to  pay  the  expenses 
of  the  school.  What  could  be  more  logical?  Does  not 
the  church  school  recruit  most  of  the  members  of  the 
church  ?  Does  it  not  train  them  for  their  work  ?  The 
State  pays  the  expenses  of  the  public  schools  for  the 
training  of  its  citizenry.  It  is  no  more  than  business- 
like for  the  church  to  finance  its  schools.  Then  into 
its  coffers  will  be  poured  the  offerings  of  the  church- 
school  members  both  for  the  support  of  the  local  church 
and  of  the  church  in  the  wider  world. 

In  accordance  with  this  ideal  plan  the  church-school 
members  are  canvassed  and  pledge  as  church  mem- 
bers. But  one  double  envelope  is  used.  It  makes  lit- 
tle difference  where  the  envelope  is  deposited.  In  ac- 
tual practice  those  who  attend  both  church  and  church 
school  either  drop  the  entire  envelope  in  one  service 
or  the  other  or — a  better  plan  to  develop  a  worshipful 
spirit  of  making  the  offering — ^leave  half  of  the  envelope 
in  the  one  service  and  half  in  the  other. 

Collecting  devices.''' — Of  making  collecting  devices 
there  is  no  end.  The  orginality  of  the  teacher  will 
constantly  suggest  all  manner  of  beautiful  and  wor- 
shipful ways  to  take  the  offering.  But  there  is  danger 
in  depending  entirely  on  any  collecting  devices,  no 
matter  how  good.  The  educational  program  must  be 
the  first  and  most  important  consideration  of  those 
whose  task  it  is  to  map  out  missionary  plans  for  the 
school. 

In  many  instances  collecting  devices  will  prove  val- 
uable if  used  with  proper  precaution.    They  will  help 

'  For  a  list  of  collecting  devices  see  Missionary  Methods  for  Sunday-School 
Workers,  Trull,  pages  85-90. 


174         TRAINING  WORLD   CHRISTIANS 

to  keep  pledges  up  to  date  and  will  aid  in  cheeking 
payments  of  those  pledges.  Their  chief  value,  however, 
is  that  through  their  use  parents  can  supervise  the  sav- 
ing of  money  for  missions  in  the  home. 

Missionary  giving  in  the  home. — Teachers  should  en- 
list the  cooperation  of  parents  in  supervising  the  devel- 
opment of  giving  habits  during  the  week.  The  money 
that  is  brought  to  the  church  school  should  be  saved 
during  the  week.  Mite  boxes  and  devices  of  many  kinds 
can  be  used  to  this  end.  Most  important  of  all,  how- 
ever, the  teacher  should  i)ersuade  the  parents  to  see 
that  the  children  give  their  own  money.  If  they  earn  it 
by  doing  "extras"  at  home  (children  should  never  be 
paid  for  doing  their  regular  duties)  or  by  working 
away  from  home,  or  if  they  give  it  out  of  a  stated  allow- 
ance, then  the  gift  represents  a  sacrifice.  They  do  with- 
out something  in  order  to  make  the  offering.  So  it  has 
moral  value.  If  father  or  mother  provides  the  money 
for  the  Sunday-school  offering,  it  has  little  if  any 
educational  effect  on  the  children. 

Our  giving  goal  is  Scriptural. — In  an  early  chapter 
our  giving  goal  was  stated :  every  member  giving  regu- 
larly, intelligently,  definitely,  and  prayerfully. 

"Upon  the  first  day  of  the  week  let  every  one  of  you 
lay  by  him  in  store,  as  he  may  prosper"  (1  Cor.  16.  2). 
In  these  words  systematic  giving  receives  scriptural 
sanction.    According  to  this  rule,  giving  will  be : 

Individual — "every  one  of  you"; 

Systematic — "upon  the  first  day  of  the  week" ; 

Proportionate — "as  he  may  prosper." 

Regularity  has  proved  its  educational  value.  Habits 
are  formed  slowly — by  regular  repetition  of  acts — until 
they  become  fixed  in  the  life  of  the  individual.  The 
right  method  of  benevolence  will  be  secured  by  habitual 


EDUCATION  IN  MONEY-GIVING  175 

exercise.  This  calls  for  the  setting  aside  at  stated 
times  certain  definite  amounts  for  the  Lord's  work. 

Practical  experience  too  places  its  stamp  of  approval 
upon  systematic  giving.  By  careful  calculation  most 
of  us  are  able  to  estimate  the  amount  we  can  pledge 
for  benevolence.  This  puts  giving  upon  a  dignified  and 
definite  basis. 

The  offering  as  worship. — The  giving  of  money  will 
seem  more  like  an  acknowledgment  of  God's  ownership 
of  all  things,  and  the  whole  matter  of  finance  will  be 
spiritualized,  if  the  offering  is  made  a  part  of  the  wor- 
ship service. 

The  diflBculty  lies  in  the  fact  that  custom  and  tradition  all 
suggest  a  different  method  of  handling  the  offering  in  the 
school.  In  the  Primary  and  Beginners'  Departments  it  has 
been  made  a  department  function  and  It  has  become  a  real  act 
of  worship,  as  it  should  be.  Among  older  groups,  however, 
the  taking  of  the  offering  has  developed  into  a  more  or  less 
meaningless  class  function.  Our  system  of  reports  and  often 
of  class  rivalries  seems  to  militate  against  making  the  offering 
a  genuine  act  of  worship.  In  many  churches  the  offering  has 
become  a  real  part  of  the  service  of  worship,  a  concrete  expres- 
sion of  the  soul's  offering  to  God.  If  we  were  only  alert  to 
the  lessons  which  our  skilled  elementary  workers  stand  ready 
to  teach  us  concerning  the  way  of  handling  the  offering,  and  if 
we  had  an  open  mind  toward  the  things  already  accomplished 
in  the  same  field  in  our  churches,  we  might  be  able  to  place 
our  Sunday-school  offering  procedure  on  a  more  sensible 
and  pedagogical  basis  and  at  the  same  time  further  enrich, 
our  worship  period.* 

A  summary. — 

The  pupils  in  the  church  school  should  be  led,  in  accordance 
with  these  principles,  to  support  the  local  church,  to  give  to 
missions  and  other  church  enterprises,  and  to  support  phil- 
anthropies. To  exploit  a  school  in  the  interest  of  a  financial 
need,  to  "work"  it  as  a  source  of  increased  revenues,  to  play 

•  Story-Worahip  Programa  for  the  Church-School  Year,  Stowell,  pages  27-28. 


i76         TRAINING   WORLD   CHRISTIANS 

upon  children's  untrained  sympathies  and  impulses — this  is 
degradation.  Every  financial  transaction  in  which  a  pupil 
takes  part  should  be  educative  to  him.  If  we  seek  first  this 
educational  righteousness,  we  need  have  no  fears  that  the 
contributions  of  the  pupils  will  be  niggardly;  but  if  we  do  not 
train  them  thus  to  intelligent,  discriminating,  systematic  giv- 
ing, we  need  not  be  surprised  if  they  make  crotchety  and 
ungenerous  givers  in  maturity." 

Discussion  Topics 

Is  the  fact  that  it  is  often  difficult  to  raise  money  for  mis- 
sionary and  church  purposes  due  to  willful  ungenerousness 
or  to  lack  of  proper  education  in  money-giving?  Give  reasons 
for  your  answer. 

What  is  the  relation  between  character  and  money-giving? 
How  can  money-giving  influence  character? 

Is  there  value  in  the  child's  disposing  of  his  own  offering? 
What  and  why? 

Is  it  possible  actually  to  apply  Professor  Soares's  principles 
of  training  in  giving?  Test  the  practices  of  your  school 
by  these  principles. 

What  are  the  advantages  of  the  unified  budget?  Do  you  see 
any  disadvantages? 

How  can  the  offering  be  made  an  act  of  worship?  Why 
should  this  be  done? 

Does  the  dicussion  in  this  chapter  tell  you  anything  new 
or  help  you  in  your  particular  problems  in  education  in 
money-giving? 

Bibliography 

Graded  Social  Service  for  the  Sunday  ScTiool,  Norman  W. 
Hutchins.     135  pages. 

Principles  and  Ideals  for  the  Sunday  School,  Burton  and 
Mathews.     207  pages. 

A  Social  Theory  of  Religious  Education,  George  A.  Coe. 
355  pages. 

Missionary  Methods  for  Sunday-school  Workers,  George  H. 
Trull.     267  pages. 

Story-Worship  Programs  for  the  Church-School  Year,  Jay 
S.  Stowell.     156  pages. 


'  A  Social  Theory  of  Religious  Education,  Coe,  page  247. 


CHAPTER    X 

MAKING  WORLD  CHRISTIANS  OF  GIRLS  AND 

BOYS 

Principles  put  to  work. — Now  we  have  come  to  the 
place  where,  very  briefly  to  be  sure,  we  must  put  our 
principles  of  missionary  education  to  the  test.  In  all 
our  planning  the  three  major  requirements  of  mission- 
ary education  must  be  held  firmly  in  mind : 

1.  Is  it  giving  useful  missionary  knowledge? 

2.  Is  it  developing  the  attitudes  of  helpfulness,  cooperation, 
loyalty,  friendliness? 

S.  Is  it  creating  skill  in  meeting  the  social  and  "missionary" 
problems  that  daily  confront  the  hoy  and  the  girl? 

More  insistent  than  any  other  is  our  fundamental 
principle:  The  nature  of  the  pupil  determines  the 
methods  and  materials  of  nurture. 

A  parent  who  fed  a  six-mouths-old  baby  on  rich, 
heavy  foods  and  strong  coffee  would  be  looked  upon 
with  grave  suspicion.  We  would  say:  "He  is  either 
woefully  ignorant  or  he  does  not  love  his  child.  The 
child  cannot  under  such  conditions  lead  a  normal, 
healthy  life.  Nature  does  not  want  it  to  have  such 
food." 

A  church  school  that  provides  the  same  material  for 
members  of  all  ages  lays  itself  open  to  a  like  charge. 
Primary  and  intermediate  pupils,  for  example,  need 
totally  different  mental  and  spiritual  food — just  as 
they  demand  different  games  to  play  and  different 
books  to  read. 

177 


178         TRAINING   WORLD   CHRISTIANS 

The  principle  holds  good  throughout  the  field  of  mis- 
sionary education.  We  must  keep  always  before  us 
this  law:  Nature  determines  nurture.  What  do  we 
mean  by  nurture?  To  quote  from  Life  in  the  Making, 
"By  the  nurture  of  life  we  mean  the  process  of  aiding 
growth  by  providing  right  conditions  and  proper  nour- 
ishment." 

Our  method  of  procedure. — In  thinking,  then,  about 
methods  and  materials  of  missionary  education  for 
children  we  shall  look  first  at  the  nature  of  the  child 
and  find  out  his  ability,  his  interests,  and  his  needs. 

You  will  of  course  understand,  when  we  consider 
the  nature  of  the  child  as  including  body,  mind,  and 
spirit,  that  we  are  not  to  think  of  the  life  of  the  boy 
or  girl  as  actually  separable  into  three  distinct  pieces. 
His  personality  is  a  whole.  In  life  it  cannot  be  divided 
in  this  arbitrary  manner.  Only  in  books  can  that  be 
done.  And  we  shall  do  it  here  simply  because  it  makes 
our  problems  clearer  and  gives  us  an  approach  to  their 
solution. 

The  Ceadlb  Roll 

The  baby's  entire  education  is  in  the  hands  of  its 
mother.  His  world  is  a  little  world,  his  experiences 
are  few.  Wide  sympathies  are  therefore  not  to  be  ex- 
pected. About  all  the  mother  can  do  in  the  way  of 
missionary  education  is  to  teach  the  child  little  deeds  of 
helpfulness. 

But  the  church  school  ought  to  take  quick  advantage 
of  this  opportunity  to  capture  the  mother  for  the  later 
missionary  education  of  the  child.  It  is  here  a  matter 
of  the  missionary  education  of  the  mother  rather  than 
of  the  child.  Lay  your  foundations  early  and  build 
them  deep.    Provide  the  mother  with  picture  leaflets, 


GIRLS  AND  BOYS  179 

books  for  her  own  reading, — anything  that  will  help 
her  to  be  a  sufficient  mother  to  a  world-Christian-to-be. 

Beginners  (Ages  4,  5) 
1.   The  Nature  of  the  Beginner 

Body. — Can  we  think  back  to  the  beginner's  world? 
If  we  can  we  shall  remember  that  he  lives  a  life  of  con- 
stant activity.  This  is  because  his  brain  and  body  are 
growing  very  fast,  and  his  larger  muscles  are  develop- 
ing. He  grows  restless  when  kept  still  for  more  than 
a  few  minutes. 

His  senses  of  taste,  touch,  sight,  and  smell  are  sharp, 
and  he  is  interested  in  using  them. 

Mind. — Although  our  beginner  has  come  to  know  the 
difference  between  "mine"  and  "yours,"  his  circle  of 
experience  is  very  narrow,  made  up  of  family,  relations, 
and  a  few  acquaintances.  Everything  that  moves  has 
special  interest  for  him.  His  dearest  friends  are  the 
animals,  birds,  flowers,  and  trees  which  daily  come 
into  his  life.  With  them  he  lives  in  a  land  of  make- 
believe.  Nothing  about  him  is  more  evident  than  that 
he  loves  to  pretend. 

The  beginner  has  the  ability  to  appreciate  stories 
and  he  has  a  large  supply  of  curiosity.  But  his  atten- 
tion cannot  be  held  on  one  thing  for  more  than  a  few 
minutes. 

His  curiosity  and  restlessness  make  him  interested  in 
doing  things  for  the  sake  of  handling  and  finding  out 
about  them. 

Spirit. — To  the  little  child  the  family  relationships 
are  most  real.  He  can  understand  the  idea  of  God  as 
a  loving  heavenly  Father,  caring  tenderly  for  him  in 
much  the  same  way  as  do  his  parents.  The  heavenly 
Father  gives  the  warm  sunshine,  the  rain,  and  the 


180         TRAINING   WORLD   CHRISTIANS 

snow,  and  makes  the  flowers  and  grass.  The  heart  of 
a  little  child  from  a  sheltered,  happy  home  will  natur- 
ally and  easily  go  out  in  love  and  trust  to  such  a 
Father. 

But  what  about  the  little  ones  from  the  city  street? 
Life  in  the  Making  tells  of  one  beginner  who  asked, 
"Does  God  come  home  drunk  on  Saturday  night  like  my 
father?"  A  new  idea  of  a  parent's  love  must  be  devel- 
oped in  such  cases  in  order  to  build  up  a  foundation  for 
the  thought  of  a  heavenly  Father. 

2.  The  Missionary  Nurture  of  the  Beginner 

Aims  in  missionary  education. — Teaching  a  little  child 
to  be  kind  to  his  puppy  or  to  the  neighbor's  cat  and 
to  be  helpful  at  home  to  father,  mother,  and  baby  sis- 
ter is  a  first  step  in  missionary  education.  Indeed, 
missionary  education  cannot  start  in  any  other  than 
just  such  simple  ways. 

When  he  has  learned  that  the  heavenly  Father  loves 
and  cares  for  him,  it  is  easy  for  the  child  to  think  that 
God  loves  all  little  children  everywhere  in  the  same 
way.  The  beginner  can  become  very  much  interested  in 
the  world's  children  and  will  soon  wish  to  help  God  in 
caring  for  all  these  other  children. 

As  soon  as  he  is  brought  to  the  point  of  wanting  to 
help  he  can  be  led  to  pray  for  others  who  are  in  need. 
Not  only  can  he  pray  for  them  but  he  can  do  simple 
acts  that  will  help  to  answer  the  prayers.  This  is 
his  first  training  in  service. 

The  giving  habit  may  be  made  a  part  of  the  child's 
life  also,  even  thus  early,  when  he  brings  his  money  to 
buy  things  for  other  children  who  are  not  so  happy 
as  he  is. 

Methods  and  materials. — Instruction. —  (a)  Stories. — 


GIRLS  AND  BOYS  181 

Except  for  pictures  and  objects  these  form  the  chief 
means  of  missionary  instruction  which  may  be  used 
with  beginners.  The  stories  must  be  carefully  chosen 
and  well  told.  Stories  about  other  children  are  par- 
ticularly valuable,  not  so  much  to  instruct  concerning 
details  of  their  lives,  but  rather,  to  arouse  love  and  sym- 
pathy for  them. 

Stories  for  beginners  must  be  short  and  simple, 
barely  more  than  incidents.  Tell  your  beginners  stories 
that  show  the  love  and  care  given  by  the  heavenly 
Father  to  all  his  little  ones.  Tell  them  stories  that 
have  to  do  with  little  children  who  live  in  other  coun- 
tries or  in  different  parts  of  our  own  country.  And 
be  sure  to  make  use  of  stories  telling  of  simple  ways 
in  which  children  have  helped  God  in  his  care  for  his 
creatures  by  working  with  him  for  other  children  and 
by  doing  helpful  acts  for  parents  and  others.  A  list 
of  suggested  missionary  story  material  will  be  found 
in  the  Appendix. 

(6)  Pictures  and  objects. — Little  children  learn  most 
from  seeing  and  handling  things.  Pictures  and  ob- 
jects to  illustrate  the  circle  talks  and  stories  are  very 
valuable.  The  beginners  will  enjoy  coloring  pictures 
of  children  in  other  lands.  See  list  of  pictures  and 
object  lessons  in  the  Appendix. 

(c)  Songs. — Music  makes  a  strong  appeal  to  young 
children.  We  often  do  not  realize  what  a  lasting  im- 
pression is  being  made  in  the  minds  of  our  beginner 
pupils  by  the  songs  they  learn  in  Sunday  school.  Songs 
for  beginners  should  be  short.  The  ideas  expressed 
should  be  within  the  experience  and  understanding  of 
the  pupils,  and  the  music  should  be  simple  and  good. 
A  good  list  of  songs  for  little  people  appears  in  the 
Appendix. 


182         TRAINING   WORLD   CHRISTIANS 

Teaching  how  to  pray. — Beginners  are  taught  to  pray 
prayers  of  thanks.  It  is  not  too  soon  to  teach  them  to 
pray  missionary  prayers  also.  These  must  be  very  sim- 
ple prayers,  of  course,  and  express  only  very  simple 
ideas.  But  they  should  be  definite  prayers.  The  chil- 
dren must  learn  to  pray  that  they  may  be  helped  to  help 
others,  not  merely  that  others  may  be  blessed  through 
the  Father's  love. 

Training  in  service. — We  do  harm  to  the  little  child 
if  we  awaken  his  interest  in  other  children  and  their 
needs  and  then  fail  to  give  him  a  chance  to  express  his 
interest  in  action.  There  cannot  be  real  missionary 
education  for  any  age  group  without  a  program  of 
service  activities.  Beginners  learn  by  doing.  Activi- 
ties must  be  very  simple.  They  must  also  take  into 
account  the  beginner's  love  of  doing  and  making  things. 
The  following  lists  may  suggest  to  you  the  scope  of 
service  activities  in  which  little  children  can  partici- 
pate: 

In  the  local  church  and  school. — 

Give  small  Christmas  gifts  to  school  helpers. 

Fold  Sunday-school  papers  and  inclose  them  in  envelopes 
to  be  sent  to  sick  or  absent  classmates. 

Prepare  pictures  and  small  scrapbooks  for  members  suf- 
fering from  prolonged  illness. 

Arrange  some  minor  adornments  of  classrooms  (to  give 
pleasure  to  others),  such  as  pictures  pasted  on  cardboard, 
flowers,  etc. 

In  the  community. — 

For  a  children's  hospital,  day  nursery,  orphanage,  provident 
association,  or  settlement: 
Keep  Sunday-school  papers  until  the  following  week. 
Fill  envelopes  with  beads,  thread,  and  needles. 
Make  small  scrapbooks. 
Paste  pictures. 
Bring  flowers. 


GIRLS  AND  BOYS  183 

Bring  toys  and  money. 

Furnish  little  by  little  a  baby's  bed  in  a  day  nursery. 

Gather  fruit  and  flowers  to  give  away. 

In  the  larger  world. — 

Tie  together  with  ribbon  extra  folder  stories  of  Jesus  to 
make  little  booklets  for  children  who  do  not  know  that  he 
is  their  Friend. 

Maintain  a  "plaything  collection"  for  foreign  kindergarten 
or  children  in  a  mission  field. 

Bring  money  for  a  foreign  kindergarten. 

Occasionally  bring  clothing  for  foreign  children. 

Make  small  scrapbooks  with  biblical  pictures  for  children 
in  a  mission  field. 

Send  picture  lesson  cards  and  Sunday-school  papers  to  mis- 
sion stations. 

Education  in  money-giving. — Habits  grow  through  the 
piling  up  of  facts.  The  beginner  lays  the  foundation 
of  the  habit  of  giving,  which  will  last  through  all  his 
life.  For  this  reason  the  idea  of  pennies  in  connection 
with  the  missionary  offering  should  never  be  stressed. 
Of  course  the  offerings  of  such  little  children  will  often 
be  in  the  form  of  pennies,  but  the  emphasis  should  be 
placed  on  the  need  that  the  offering  is  to  meet,  not  upon 
the  money  the  children  bring.  Children  of  this  age  will 
be  particularly  interested  in  mite  boxes,  coin  con- 
tainers, and  various  devices  to  make  missionary  giving 
attractive. 

Primary  Pupils  (Ages  6-8) 

1.    The  Nature  of  the  Primary  Pupil 

Body. — The  child  of  primary  years  is  also  ceaselessly 
active,  although  he  has  lost  the  extreme  restlessness 
of  the  beginner.  He  has  started  to  school  and  has 
learned  to  sit  quietly  for  more  than  a  few  minutes 
at  a  time.    His  rapidly  growing  body  demands  vigor- 


184         TRAINING   WORLD    CHRISTIANS 

ous  exercise,  however,  and  outside  of  school  hours  he  is 
always  on  the  move. 

During  these  primary  years  the  brain  is  growing 
very  rapidly. 

Starting  to  school  marks  the  dawn  of  a  new  era  in  the  lives 
of  boys  and  girls.  .  .  ,  There  is  keen  competition  between 
them.  ...  It  is  natural  for  them  to  organize  their  play 
about  a  definite  end.  .  .  .  Their  questions  are  now  about  mat- 
ters which  more  closely  concern  their  daily  lives.* 

Mind. — We  notice  in  this  field  a  great  difference  in 
our  boy  or  girl.  A  child  of  this  age  loves  activity  but 
not  for  its  own  sake.  He  desires  action  that  is  bent 
toward  a  somewhat  definite  end.  Purpose  begins  to 
matter  in  doing  things.  This  leads  to  a  new  interest 
in  rules.  The  "right  way  to  do  it"  becomes  most  im- 
portant. 

Often  the  primary  child  is  capable  of  deciding  for 
himself  which  of  two  courses  of  action  to  follow.  Rea- 
son is  just  beginning  to  awaken. 

The  pupil  has  not  lost  the  interest  in  stories  he  had 
as  a  beginner.  If  anything,  this  interest  is  even 
keener  than  before.  Stories  that  deal  with  concrete 
problems,  instead  of  abstract  virtues  and  vices,  are 
most  popular. 

The  primary  child  is  still  an  energetic  imitator  but 
he  no  longer  imitates  acts  just  as  they  occur,  because 
he  wants  to  be  like  the  person  who  performs  them.  He 
continually  selects  certain  acts  and  makes  them  over, 
combining  and  reshaping  them.  He  lives  wholly  in  the 
present,  not  at  all  concerned  with  what  is  past  or  is  to 
come. 

Spirit. — The  life  of  a  primary  child  is  still  centered  in 


*  lAfe  in  the  Making,  Chapter  VI. 


GIRLS  AND  BOYS  185 

his  home  and  relationships,  but  his  experience  is  much 
wider  than  was  that  of  the  beginner.  He  has  a  circle 
of  acquaintances  now  which  includes  his  school  fellows, 
teachers,  and  the  people  he  meets  on  the  way  to  school. 
His  relations  with  all  these  new  friends  call  up  many 
problems  of  conduct. 

God  seems  physically  like  those  human  beings  whom 
the  child  loves  best,  but  more  beautiful,  wonderful,  and 
powerful. 

2.    The  Missionary  Nurture  of  the  Primary  Pupil 

Aims  in  missionary  education. — Every  lesson  may  be 
made  a  missionary  lesson  for  the  primary  child  by 
emphasizing  love  for  and  trust  in  God  and  love  for  all 
of  his  people.  We  must  teach  him  that  God  is  the 
Father  of  all  the  children  in  the  world,  and  that  all 
boys  and  girls  are  members  of  one  great  family.  Then 
we  must  train  him  in  the  right  behavior  toward  the 
members  of  the  family.  The  spirit  of  helpfulness  is 
easily  aroused  in  little  folks  of  this  age  when  their 
interest  has  once  been  fastened  upon  the  other  children 
of  the  world. 

Methods  and  materials. — Instruction. —  (a)  Missionary 
programs. — The  child  is  old  enough  now  so  that  pro- 
grams may  form  one  of  the  important  means  of  mission- 
ary instruction.  Occasionally  he  may  even  take  some 
small  part  in  them.  There  should  be  regular  mission- 
ary programs  in  the  Primary  Department.  The  stories 
and  songs  that  make  up  these  programs  may  be  retold 
and  sung  again  and  again. 

(&)  Stories. — Missionary  stories  should  not  be  kept 
just  for  the  days  set  apart  for  missionary  programs. 
They  should  be  told  whenever  such  seems  the  natural 
thing  to  do — whenever  a  lesson  contains  the  dominant 


186         TKAINING   WOKLD   CHRISTIANS 

note  of  helpfulness.  Primary  children  are  often  able  to 
read  story  books  for  themselves,  and  books  of  mission- 
ary interest  (though  perhaps  not  labeled  "missionary") 
should  be  put  into  their  hands.  If  the  Sunday  school 
has  no  missionary  library,  a  small  one  might  be  started 
in  the  Primary  Department.  A  list  of  suitable  mis- 
sionary stories  for  primary  pupils  appears  in  the  Ap- 
pendix. 

(c)  Pictures  and  objects. — These  six-,  seven-,  and 
eight-year-old  boys  and  girls  want  ideas  presented  to 
them  so  that  they  can  be  seen  and  felt.  They  are  most 
interested  in  the  concrete.  Pictures  that  show  the  chil- 
dren of  the  world  family  and  the  love  of  the  heavenly 
Father  for  all  of  them  are  necessary  to  reenforce  the 
program  and  story  thoughts.  Objects  and  object  lessons 
serve  the  same  purpose.  See  list  of  object  lessons  in  the 
Appendix. 

(d)  Dramatization.^ — The  child  has  not  yet  reached 
the  period  of  greatest  interest  in  "acting  the  story  out" 
but  he  will  enjoy  very  short  and  simple  dramatization. 
Nothing  more  difficult  than  incidents  taken  from  stories 
told  or  read  should  be  attempted. 

Teaching  how  to  pray. — The  dependence  of  the  little 
child  makes  it  very  easy  to  turn  him  to  God  in  prayer. 
The  primary  child  can  be  taught  to  pray  aloud  if 
simple  child  language  is  encouraged.  He  can  be  led  to 
pray  for  all  those  who  are  in  need — both  those  whom 
he  meets  and  those  in  other  places  about  whom  he  has 
heard.  And  he  must  be  taught  to  pray  that  he  himself 
may  be  able  to  help  these  needy  ones. 

Training  in  service. — During  these  years  the  child  is 
self-centered.  Even  when  he  plays  in  the  company  of 
other  children  he  usually  plays  for  himself.    A  begin- 

»  See  The  Dramatitation  of  Bible  Stories,  Miller. 


GIRLS  AND  BOYS  187 

ning  should  already  have  been  made  (in  the  Beginners' 
Department)  in  training  him  in  unselfishness.  This 
must  be  steadily  developed  during  the  primary  years. 
Many  acts  of  service  are  possible  to  him.  Handwork, 
which  is  so  important  in  all  teaching  at  this  age,  may 
in  many  cases  be  linked  up  with  service.  For  example, 
the  children  may  send  the  objects  they  make  in  Sunday 
school  to  the  children's  ward  in  some  hospital.  Here 
are  some  service  activities  that  primary  pupils  in  many 
church  schools  have  done : 

In  the  local  school  and  church. — 

Assist  kindergarten  teachers  in  the  preparation  of  mate- 
rials: fold  paper,  make  collapsible  furniture  and  houses,  etc. 
Beautify  rooms. 
Take  part  in  children's  choir. 
Buy  and  send  cards  to  absent  members. 
Send  flowers  to  members  who  are  absent  because  of  illness. 

In  the  commimity. — 

Contribute  money,  clothing,  toys,  and  scrapbooks  to  a  nur- 
sery, settlement,  orphanage,  or  children's  hospital. 

Make  paper  houses,  furniture,  dolls,  and  doll  dresses  for 
such  institutions. 

Make  May  baskets  to  be  sent  to  a  home  for  crippled  children. 

Collect  material  for  paper  dolls  and  scrapbooks  and  send 
to  a  children's  hospital. 

Bring  back  boxes  of  shells  and  pine  cones  from  summer 
vacations  for  hospitals  and  orphanages. 

Places  beads,  big  needles,  and  balls  of  knitting  silk  in  boxes 
or  envelopes  for  shut-in  children. 

Keep  Sunday-school  papers  for  shut-ins. 

Take  Easter  flowers  to  aged  persons. 

Prepare  Thanksgiving  and  Christmas  boxes  for  less  fortu- 
nate families. 

Help  to  carry  out  a  clean-streets-and-yards  program. 

Plant  and  care  for  small  gardens. 

In  the  larger  world. — 

Support  a  kindergarten  in  a  mission  field. 


188         TKAINING   WORLD    CHRISTIANS 

Make  paper  houses,  furniture,  dolls,  and  doll  dresses  to  be 
sent  to  children  in  a  mission  field.* 

Make  small  scrapbooks  to  be  sent  abroad.* 

Collect  postcards  from  family  and  friends  to  be  sent  abroad 
(pasted  together  on  ribbons).* 

Remail  Youth's  Companion  and  other  story  papers  to  chil- 
dren who  do  not  have  them. 

Contribute  money  to  relief  funds. 

Maintain  a  "plaything  collection"  to  be  drawn  upon  at 
special  call. 

Education  in  money-giving. — Our  primary  youngsters 
will  usually  be  interested  in  the  missionary  cause  in 
direct  proportion  to  the  amount  they  give  to  it.  This 
is  the  time  to  start  the  habit  of  regular  giving  in  the 
pupil's  life.  A  weekly  offering  for  missions  (or  for 
benevolences,  as  the  term  is  used  by  the  church)  along 
with  the  offering  for  current  expenses  should  be  the 
rule.  This  helps  to  form  the  habit  of  giving  to  others 
every  time  the  boy  or  girl  gives  for  his  own  benefit. 

Giving  must  be  intelligent.  Even  these  young  chil- 
dren should  know  something  about  where  their  mis- 
sionary money  goes  and  how  it  is  used. 

Junior  (Ages  9-11) 

1.   The  Nature  of  the  Junior 

Body. — Watching  juniors  at  play  will  tell  us  much 
about  the  physical  development.  "Jacks"  for  girls  and 
"marbles"  for  boys  fill  up  a  large  part  of  out-of-school 
hours  and  call  forth  breathless  interest.  These  games 
require  the  use  of  the  small  muscles  of  the  hand.  The 
boy  or  girl  can  now  control  many  of  the  smaller  muscles 
as  well  as  the  larger  ones,  and  many  new  kinds  of 
games  are  enjoyed. 

*  See  page  182-3. 


GIRLS  AND  BOYS  189 

During  these  years  there  is  no  very  rapid  growth  of 
bones,  muscles,  nerve  tissues  and  cells,  or  brain  mat- 
ter. Hence  this  is  the  best  time  for  the  foundation  of 
habits. 

The  junior's  energy  seems  to  grown-ups  watching  him 
at  work  or  play  to  be  without  any  limit.  This  physical 
endurance  produces  the  strong  desire  to  be  doing  some- 
thing every  minute.  The  junior  is  interested  in  con- 
structive activity  and  wants  a  definite  aim  in  what 
he  does. 

Mind. — At  this  time  there  begins  to  dawn  the  spirit 
of  team  play,  which  was  lacking  before.  The  games 
the  junior  plays  are  also  better  organized  than  those 
of  the  primary  pupil. 

Our  junior  displays  a  marked  increase  in  mental 
power  and  just  as  marked  eagerness  to  use  it.  The 
child  of  this  age  memorizes  more  readily  than  at  any 
time.  He  is  wide-awake  and  alert  always,  able  to  ob- 
serve correctly,  and  has  a  strong  power  of  imagina- 
tion. His  interest  centers  in  real  things,  in  making 
things  that  can  be  used.  This  is  the  age  when  the  col- 
lecting instinct  is  strongest. 

Stories  that  appeal  to  juniors  tell  of  events  that 
have  really  happened,  not  of  fairy  tales  or  fancies.  The 
story  characters  nearly  always  become  heroes  in  the 
eyes  of  their  readers. 

A  wise  teacher  of  missions  studies  to  know  the  whole 
mind  of  the  child  in  order  to  find  "the  point  of  contact 
in  teaching."  All  juniors  are  not  alike;  the  conditions 
in  which  they  live,  their  daily  experiences,  and  many 
other  factors  (quite  apart  from  the  wide  variability  of 
personality)  tend  to  make  each  group  of  juniors  and, 
for  that  matter,  each  individual  junior  different  from 
all  others. 


190         TKAINING   WORLD   CHRISTIANS 

Spirit. — The  religious  problems  of  juniors  are  con- 
crete.   They  concern  deeds,  not  thoughts. 

We  can  help  these  boys  and  girls  to  solve  their  prob- 
lems by  helping  them  to  be  like  their  story  heroes. 

The  picture  of  Jesus  as  the  Leader  of  the  Twelve  will 
make  a  strong  appeal.  The  fact  that  those  who  followed  him 
became  in  their  turn  brave  and  strong,  capable  of  deeds  of 
might  and  power,  will  deepen  in  their  hearts  the  desire 
and  purpose  to  be  his  followers.'' 

2.  The  Missionary  Nurture  of  the  Junior 

Aims  in  missionary  education. — Parents  and  teachers 
can  turn  the  junior's  energy  and  enthusiasm  into  chan- 
nels of  thought  and  service  for  others.  To  do  this  they 
must  find  the  right  sort  of  heroes  for  these  hero-wor- 
shiping boys  and  girls  and  train  the  impulses  of  help- 
fulness, cooperation,  friendliness,  and  loyalty  into 
habits. 

They  must  introduce  these  boys  and  girls  to  the 
world's  greatest  leaders.  They  must  furnish  opportuni- 
ties for  the  juniors  to  put  into  practice  their  desire  to 
be  like  them. 

Methods  and  materials. — Instruction. — (a)  Programs. 
— The  Junior  Department  should  have  regular  mission- 
ary programs.  Juniors  have  reached  the  stage  where 
they  can  take  part  in  the  programs,  and  no  program 
should  be  without  this  feature.  With  the  help  of 
teacher  or  superintendent  they  may  even  plan  a  pro- 
gram sometimes  or,  at  least,  suggest  parts  of  one. 

(&)  Stories. — Stories  for  junior  boys  and  girls  must 
have  a  great  deal  of  action  and  must  center  about  some 
person  who  will  appeal  to  their  hero  worship.  Before 
the  close  of  the  junior  period  boys  and  girls  have 

*Life  in  the  Making. 


GIRLS  AND  BOYS  191 

learned  to  read  sufficiently  to  satisfy  their  demand  for 
stories.  The  plea  "Tell  me  a  story"  becomes  "Have 
you  any  more  books  for  me  to  read  ?"  Getting  the  best 
missionary  books  into  their  hands  must  be  an  impor- 
tant part  of  our  plan  of  missionary  education.  Here, 
again,  the  home  must  be  allied  with  the  church  school 
in  promoting  missionary  reading.  A  list  of  missionary 
books  which  juniors  will  like  can  be  found  in  the  Ap- 
pendix. 

(c)  Dramatization^  plays,  and  games. — The  junior 
loves  to  act  a  story.  He  likes  to  pretend  that  he  is 
some  other  person.  He  is  capable  of  doing  really  good 
work  in  dramatizing  and  can  take  part  in  fairly  diffi- 
cult productions.  A  list  of  missionary  plays  and  pag- 
eants appears  on  page  228  of  the  Appendix.  Juniors 
enjoy  playing  the  games  of  children  of  other  countries. 
These  games  may  be  the  means  of  awakening  deeper  in- 
terest in  the  world  family.  Children  at  Play  in  Many 
Lands,  by  Katharine  Stanley  Hall,  contains  directions 
for  many  such  games.  Singing  the  songs  of  children  of 
other  lands  similarly  broadens  the  junior's  sympathy. 

(d)  Pictures  and  objects. — Attractive  pictures  will 
often  be  an  entering  wedge  of  missionary  interest  for 
nine-,  ten-,  and  eleven-year-olds.  Curios  and  objects 
may  serve  the  same  purpose.  If  these  latter  are  made 
by  the  children  themselves  and  then  used  for  the  pleas- 
ure of  other  children,  they  become  a  source  of  service 
activity.  See  list  of  picture  and  object  lessons  on  page 
232  of  the  Appendix.  See  also  Things  to  MaTce,  by  J. 
Gertrude  Hutton. 

Teaching  how  to  pray. — Every  prayer  offered  in  a 
Junior  Department  should  be  a  missionary  prayer. 
No  prayers  should  be  simply  thanks  for  good  things 
received  and  requests  for  personal  help.    They  should 


192         TKAINING   WORLD   CHRISTIANS 

vibrate  with  the  service  spirit.  They  should  even  con- 
tain the  request  that  these  boys  and  girls  be  helped  to 
know  what  other  people  are  needing  and  be  made  able 
to  help. 

Since  this  is  the  memory  age,  the  children  should 
learn  a  few  of  the  church's  great  prayers.  Juniors, 
moreover,  can  be  led  to  express  their  ^devotional  spirit 
most  beautifully  through  spoken  prayer  in  the  class  or 
department  or  through  written  prayer  on  which  they 
have  expended  much  time  and  thought. 

Training  in  service, — "How  easy  it  is  to  get  these 
pupils  to  do  errands  for  Jesus  Christ !"  They  are  eager 
to  help  when  they  know  where  help  is  needed.  Making 
things  for  others  will  appeal  to  their  love  of  doing. 

The  junior  must  be  helped  to  see  how  much  he  de- 
pends on  other  people  for  all  the  comforts  around  him 
and  to  see  that  he  too  has  a  part  to  play  for  the  good 
of  all.  It  will  not  be  hard  to  get  him  to  do  things  for 
others  when  once  he  understands  how  interdependent 
all  men  are. 

Although  you  will  have  to  plan  your  own  program 
of  service  activities  you  may  receive  a  few  suggestions 
from  these,  all  of  which  have  been  tried : 

In  the  local  church  and  school. — 

Give  Christmas  gifts  to  school  helpers. 

Beautify  room  and  school  by  gifts. 

Take  part  in  girls'  or  boys'  chorus  choir. 

Assist  at  church  functions. 

Make  and  secure  illustrative  objects  for  Sunday-school  les- 
sons. 

Form  mass  club  for  boys. 

Take  part  in  special  exercises  for  benefit  of  school. 

Raise  vegetables  and  flowers  for  money  for  church  improve- 
ment. 

Look  up  absentees. 


GIRLS  AND  BOYS  193 

Amuse  sick  classmates. 

Help  care  for  church  lawn. 

Enroll  in  church-school  messenger  service   (boys). 

In  the  community. — 

Collect  and  arrange  duplicate  stamps  from  their  own 
collections  for  boys  in  orphanages,  dependent  homes,  hos- 
pitals, settlements,  etc. 

Make  games  and  puzzles  for  boys  and  girls  in  such  insti- 
tutions. 

Raise  popcorn  and  gather  nuts  to  be  sent  to  homes  for  crip- 
pled children. 

Make  kimonos,  surprise  bags,  and  bedroom  slippers  for  poor 
children  in  hospitals. 

Dress  dolls  for  girls  in  orphanages. 

Raise  flowers  for  a  flower  mission. 

Make  gifts  of  food  and  clothing  to  unfortunate  families. 

Contribute  toys,  money,  and  clothing  to  local  relief  work. 

Remail  magazines  to  poor  children. 

Earn  money  to  put  a  wheel  chair  in  a  children's  ward. 

Form  a  chorus  to  sing  Christmas  carols. 

Dress  clothes  pins  as  dolls  for  sick  children. 

In  the  larger  world. — 

Make  games  and  puzzles  for  use  in  a  mission  field. 

Dress  dolls  for  the  same  purpose. 

Collect  Sunday-school  papers  and  lessons  helps  to  be  sent 
abroad. 

Plan  and  carry  out  a  July  Christmas  tree  for  a  mission 
station. 

Buy  school  supplies  for  foreign  schools. 

Support  a  foreign  Sunday  school. 

Make  books  of  pictures  and  Scripture  verses  illustrating  life 
of  Christ  for  a  foreign  Sunday  school. 

Illustrate  hymns  for  the  same  purpose. 

Contribute  money  and  other  needed  materials  (for  exam^ 
pie,  clothing)  to  relief  projects. 

Join  the  Red  Cross  and  take  part  in  all  its  activities.  One 
of  the  most  far-reaching  activities  of  the  Junior  Red  Cross 
is  that  of  garment  making.  The  garments  go  to  needy  chil- 
dren at  home  and  abroad. 


194         TRAINING   WORLD    CHRIkSTIANS 

In  the  service  activities  listed  so  far  you  have  no 
doubt  noticed  the  recurring  suggestion  that  pretty 
things  be  made  and  sent  to  mission  fields.  There  are 
few  finer  service  activities  than  just  this.  Your  mis- 
sion and  Sunday-school  boards  will  be  only  too  glad 
to  tell  you  what  is  needed  and  where  and  how  to  send 
it.  If  you  cannot  find  an  easy  outlet  for  such  giving 
through  your  denominational  agencies,  the  Department 
for  Utilizing  Surplus  Material,  of  the  World's  Sunday 
School  Association,  will  work  with  you.  The  Sun- 
day-school board  of  one  large  denomination  has  on  file 
requests,  from  more  than  250  missionaries  representing 
17  foreign  fields,  for  more  than  1,500,000  picture  lesson 
cards,  for  more  than  1,000,000  picture  postcards,  and 
for  more  than  100,000  lesson  rolls.  In  addition  there 
are  hundreds  of  other  requests — for  songbooks,  black- 
boards, chalk,  erasers,  pencils, — in  fact,  for  anything 
that  can  be  used  to  make  unlovely  homes  beautiful  or 
struggling  mission  schools  efficient. 

Education  in  money-giving. — Missionary  giving  in  the 
Sunday  school  must  always  be  less  a  means  of  getting 
money  for  missions  than  a  means  of  building  habits 
that  will  produce  missionary-minded  Christians, 

Many  juniors  have  money  of  their  own.  Some  earn 
a  little  from  doing  special  work.  Those  who  cannot 
earn  should  have  a  definite  allowance.  Pupils  of  this 
age  have  a  very  strong  sense  of  property.  "This  belongs 
to  me"  is  heard  often  in  their  talk.  Now  is  the  time 
to  bring  them  to  a  sense  of  responsibility  for  the  way 
in  which  they  use  and  spend  their  property.  Now  is  the 
time  for  them  to  learn  the  great  lesson  of  stewardship 
— that  they  have  what  they  have  only  as  a  trust  from 
God. 

Juniors  should  be  expected  to   decide,   under  the 


GIRLS  AND  BOYS  195 

teacher's  wise  guidance,  how  their  offerings  shall  be 
spent. 

Discussion  Topics 

How  early  in  life  can  missionary  education  begin?  What 
determines  the  kind  of  a  missionary  education  this  earliest  age 
shall  receive? 

Can  beginners  show  a  missionary  spirit?  In  what  waysT 
What  should  be  done  to  help  them  express  this  spirit? 

What  additional  means  can  be  used  in  the  missionary  edu- 
cation of  primary  children?  Have  you  tried  any  of  these 
methods  and  with  what  success?  Did  you  keep  in  mind  the 
basic  principles  upon  which  these  conclusions  are  founded? 

Why  are  juniors  especially  open  to  missionary  education? 
What  elements  of  their  nature  call  for  the  missionary  outlet? 

Outline  the  elements  of  missionary  education  that  are 
common  to  beginners,  primary  pupils,  and  juniors.  Show 
wherein  the  missionary  education  for  each  age  must  differ. 

What  have  you  done  in  your  school  for  the  missionary  edu- 
cation of  children  in  these  three  age  groups?  In  what  ways 
do  you  think  it  should  be  changed  to  improve  it? 

Bibliography 

Life  in  the  Making,  Barclay,  Brown,  and  others.    236  pages. 

Missionary  Education  in  Home  and  School,  Ralph  E.  Dif- 
fendorfer.    407  pages. 

Graded  Social  Service  for  the  Sunday  School,  Norman  W. 
Hutchins.    135  pages. 

Missionary  Methods  for  Sunday-School  Workers,  George  H. 
Trull.    267  pages. 

How  to  Tell  Stories  to  Children,  Sara  Cone  Bryant.  260 
pages. 

The  Use  of  the  Story  in  Religious  Education,  Margaret  W. 
Eggleston.    181  pages. 

Story-Worship  Programs  for  the  Church-School  Year,  Jay 
S.  Stowell.    156  pages. 

Children  at  Play  in  Many  Lands,  Katharine  Stanley  Hall. 
92  pages. 

Things  to  Make,  Gertrude  J.  Hutton.    Ill  pages. 

The  Missionary  Education  of  Juniors,  Gertrude  J.  Hutton. 
140  pages. 


196         TRAINING   WORLD    CHRISTIANS 

The  Junior  Worker  and  Work,  Josephine  Baldwin. 

How  to  Produce  Children's  Plays,  Constance  d'Arcy  Macay. 
151  pages. 

Dramatization  in  Religious  Education,  Elizabeth  Erwin 
Miller. 

Missionary  Program  Material,  Anita  B.  Ferris.    97  pages. 

Children's  Devotions,  Gerrit  Verkuyl.    59  pages. 


CHAPTER    XI 

MAKING  WORLD   CHRISTIANS  OF 
ADOLESCENTS 

In  this  chapter  we  shaU  again  apply  our  principle, 
Study  child  nature  and  then  prescribe  religious  nur- 
ture, by  first  considering  the  physical,  mental,  and 
spiritual  characters  of  each  age  group  and  then  indi- 
cating briefly  appropriate  methods  of  missionary  edu- 
cation. 

Intermediates  (Ages  12-14) 

1.    The  Nature  of  the  Intermediate 

Body. — The  boy  or  girl  is  now  in  a  period  of  very 
rapid  growth.  This  causes  the  awkwardness  that  is 
always  present  during  these  years.  It  results  in  a  love 
of  exercise,  especially  of  the  rough-and-tumble  kind. 
The  intermediate  can  play  furiously,  but  he  tires 
quickly  and  cannot  endure  long-continued  strain. 

About  this  time  the  shape  of  the  vocal  organs  changes. 
The  result  is  the  change  in  voice  which  is  at  times 
so  maddening  to  the  embarrassed  intermediate. 

In  the  early  part  of  this  period  our  boy  becomes  a  man, 
and  our  girl  becomes  a  woman.  This  is  God  taking  a  boy  or 
girl  into  partnership  with  him  in  the  perpetuation  of  the 
race.  Sometimes  the  new  relationship  comes  without  a  tre- 
mor upon  the  surface  of  life;  often,  however,  it  is  accom- 
panied by  strange  physical  and  emotional  upheavals. 

Mind. — Because  his  body  is  so  awkward  and  difficult 
to  handle,  the  intermediate  is  almost  always  very  self- 
conscious.    He  is,  however,  inclined  to  show  a  will  of 

197 


198         TRAINING   WORLD   CHRISTIANS 

his  own.  He  thinks  and  chooses  for  himself  in  a  larger 
way  than  before. 

Intermediates  are  interested  in  the  lives  of  persons 
who  seem  to  them  very  brave  or  otherwise  admirable. 
This  interest,  linked  up  with  their  fondness  for  day- 
dreaming and  building  castles  in  the  air,  results  in 
elaborate  planning  for  the  future. 

Spirit. — Just  as  the  intermediate  begins  to  think  for 
himself  in  everyday  matters,  so  he  will  think  for  him- 
self in  regard  to  the  highest  things  in  life.  He  does 
not  accept  things  any  more  because  "someone  said  so." 
Religion  is  becoming  a  personal  matter  to  him.  He 
better  realizes  the  meaning  of  the  life  of  Christ. 

Our  boys  and  girls  now  need  opportunities  to  try 
themselves  out.  They  also  need  help  and  counsel  and 
should  have  opportunities  to  associate  with  older  per- 
sons who  have  done  the  kinds  of  things  they  want  to  do. 

2.  The  Missionary  Nurture  of  the  Intermediate 

Aims  in  missionary  education. — Because  the  interme- 
diate is  so  susceptible  to  the  influence  of  the  noblest 
and  best  persons  and  deeds  he  knows,  this  period  is 
very  important  for  missionary  education.  Our  aim 
must  be  to  give  to  him  the  highest  personal  ideal  and  to 
lead  him  to  definite  acts  of  service.  We  must  present 
Christianity  as  a  religion  of  action,  which  calls  its 
followers  to  heroism,  even  to  the  ends  of  the  earth.  The 
intermediate  can  appreciate  what  it  means  to  live  a 
life  of  friendship  with  God.  It  is  our  business  to  teach 
him  how  to  express  that  friendship  in  his  actions 
toward  his  home  folks,  the  members  of  his  "group"  or 
"gang,"  schoolmates  and  teachers,  and  all  those  in  his 
neighborhood. 

Methods  and  materials. — Instruction. — (a)  Programs, 


•    ADOLESCENTS  199 

— Boys  and  girls  of  this  age  should  plan  and  present 
their  own  missionary  programs,  calling  in  outside  help 
only  when  they  need  it.  This  should  be  done  under 
the  guidance  of  the  department  superintendent  or  a 
member  of  the  missionary  committee.  Missionary  pro- 
grams should  be  presented  as  "special  features"  in  con- 
nection with  the  opening  worship  service.  If  such  pro- 
grams are  given  once  a  month  they  should  be  allowed  to 
use  the  whole  time  of  the  worship  service,  providing 
suitable  hymns,  Scripture  responses,  and  prayers  in 
addition  to  the  "feature."  If  missionary  programs 
are  presented  more  often,  they  can  be  made  briefer. 

(&)  Study  classes. — Mission-study  classes  during  the 
week  will  attract  intermediates  if  the  right  sort  of  ma- 
terial is  chosen  for  study.  Life  stories  of  famous  mis- 
sionary heroes  will  usually  be  most  successful.  In  the 
International  Graded  Lessons  the  material  for  the 
three  intermediate  years  is  largely  biographical  and 
provides  excellent  missionary  education. 

(c)  Beading. — Intermediates  are  great  readers. 
There  are  many  vivacious  books  that  will  appeal  to 
their  love  of  action  and  romance  and  also  carry  a  mis- 
sionary message.  Books  that  hold  the  interest  of  inter- 
mediates will  almost  surely  be  narrative  in  form,  pic- 
turesque in  content,  and  shot  through  with  some  attrac- 
tive personality.  These  twelve-,  thirteen-,  and  fourteen- 
year-old  students  will  invariably  be  enthusiastic  about 
stories  of  men  and  women  whose  work  is  among  primi- 
tive people,  or  where  civilization  is  very  simple.  There 
is  a  missionary  book  list  for  intermediates  in  the  Ap- 
pendix. 

(d)  Plays  and  pageants. — The  play  instinct  which 
is  so  noticeable  in  junior  boys  and  girls  is  still  very 
strong.    Wise  missionary  leaders  will  use  this  to  good 


200         TRAINING   WORLD   CHRISTIANS 

advantage  in  carrying  out  missionary  plays  and  pag- 
eants. The  plays  need  not  be  elaborate.  In  fact,  to 
produce  several  simple  ones  with  fine  educational  effect 
will  be  far  more  valuable  than  to  entertain  adults  with 
one  long  and  difficult  affair. 

Teaching  how  to  pray. — We  have  already  noticed  that 
the  intermediate  is  beginning  to  make  his  religion  per- 
sonal and  to  get  into  more  intimate  fellowship  with 
God.  These  years  ought  to  mark  the  beginning,  also, 
of  a  very  rich  prayer  life.  The  most  magnificent 
Christian  prayers  should  be  studied  in  the  classes. 
The  students  should  learn  a  few  great  missionary 
prayers.  They  should  be  led  to  offer  short  and  simple 
prayers  as  part  of  the  missionary  programs.  Above  all, 
they  should  learn  to  make  every  prayer  a  missionary 
prayer  by  asking  for  help  in  knowing  and  meeting 
others'  needs. 

Training  in  service. — The  students  may  now  actually 
observe  cases  of  need,  discuss  what  can  be  done,  and 
decide  on  how  best  to  help  the  needy  ones.  They  will  be 
interested  in  telling  the  class  or  department  about  poor 
families  they  have  found,  cases  of  sickness,  and  the 
like. 

The  effect  these  acts  of  service  will  have  upon  the 
students  themselves  is  even  more  important  than  the 
good  they  may  be  able  to  do.  Making  and  carrying 
through  their  own  plans  will  develop  their  self-control 
and  responsibility  as  well  as  deepen  their  interest  in 
what  is  going  on  in  their  neighborhood  and  in  other 
parts  of  the  world. 

The  following  service  activities  have  proved  their 
worth  in  many  schools : 

In  the  local  school  and  church.— 
Sing  in  church  choir. 


ADOLESCENTS  201 

Provide  the  Sunday  school  with  songbooks;  distribute,  col- 
lect, and  repair  them. 

Organize  a  department  choral  club,  glee  club,  or  boy-and- 
girl  choirs  to  teach  members  to  sing,  as  well  as  furnish 
special  music  and  lead  in  the  singing  of  new  songs. 

Play  in  the  Sunday-school  orchestra  and  keep  a  list  of 
other  pupils  who  play  musical  instruments. 

Learn  stories  about  the  hymns  to  tell  during  the  song 
service. 

Plan  one  memory  hymn  each  month. 

Visit  sick  or  injured  classmates  weekly. 

Send  flowers  and  letters  to  sick  classmates. 

Help  prepare  items  for  bulletin  board. 

Help  in  pastor's  detail  work.  Fold  letters,  use  the  mani- 
folder,  serve  as  typist  and  stenographer  one  evening  a  week, 
keep  his  card  catalogue  of  the  parish  up  to  date,  and  gather 
data  from  the  library  regarding  church  plans. 

Aid  the  evening  services  and  other  church  services.  Act  as 
ushers. 

Care  for  classrooms. 

Make  and  secure  illustrative  objects  for  Sunday-school  les- 
sons. 

Help  care  for  church  lawn:  plant  flowers  and  shrubs. 

Make  needed  tables,  curio  cabinets,  etc.,  for  the  Sunday 
school. 

Get  pictures  of  missionary  heroes  for  adornment  of  Sun- 
day school. 

Provide  flowers  for  Simday-school  decoration  during  flower 
season. 

Help  in  Sunday-school  library  by  reading  books  and  recom- 
mending them  to  younger  children. 

Be  on  the  lookout  for  returned  missionaries  and  foreign 
students  who  may  be  available  for  your  special  feature. 

Collect  costumes,  pictures,  flags  of  all  nations,  and  decora- 
tions, and  place  them  in  a  trunk  for  the  use  of  the  church 
school  on  special  occasions. 

Reproduce  scenes  in  foreign  lands  to  assist  in  presenting 
missionary  lessons. 

In  the  community. — 

Sing  carols  in  the  street  at  Christmas   and  Easter;    also 


202         TRAINING   WORLD    CHRISTIANS 

in  hospitals,  old  folks'  homes,  and  orphan  asylums  on  Sunday 
afternoons. 

Serenade  the  Sunday-school  teachers  New  Year's  Night. 

Contribute  money,  clothing  and  books  to  orphanages,  settle- 
ments, children's  homes,  etc. 

Collect  clothing  and  food  for  needy  families. 

Prepare  Christmas  boxes  for  elderly  cripples  and  shut-ins. 

Subscribe  for  magazines  for  invalids. 

Collect  magazines  and  pictures  for  hospitals  and  homes. 

Furnish  socials  or  entertainments  for  city  rescue  missions 
or  neglected  districts. 

Entertain  a  family  of  poor  children  as  guests  at  a  class 
picnic. 

Can  fruit  for  a  working-girls  camp. 

Promote  an  inter-Simday-school  athletic  meet. 

Help  on  clean-streets  program. 

Carry  out  a  campaign  to  clean  up  back  yards  and  alleys  and 
to  beautify  yards  and  windows. 

Help  elderly  people  in  the  neighborhood  by  chopping  wood, 
raking  leaves,  shoveling  snow,  etc. 

Make  fireless  cookers,  ice  boxes,  and  screens  under  the 
direction  of  a  visiting  housekeeper  of  the  charity  organ- 
ization society. 

Provide  a  week  in  the  country  for  a  boy  or  girl. 

Teach  younger  boys  and  girls  how  to  play  on  a  public 
playground. 

Prepare  individual  Christmas  trees  for  sick  children. 

In  the  larger  world. — 

Carry  on  regular  correspondence  with  the  girl  or  boy  you 
are  supporting  in  a  foreign  land  and  read  the  letters  to  the 
class. 

Furnish  picturebooks  for  a  mission  station. 

Contribute  money  to  various  relief  projects. 

Develop  and  print  kodak  pictures  for  use  in  mission  fields. 

Provide  a  portable  organ  for  a  Sunday-school  missionary. 

Provide  a  library  for  a  needy  Sunday  school. 

Furnish  tuition  and  clothing  for  a  girl  or  boy  in  moun- 
taineer or  freedmen's  school. 

Support  a  pupil  in  a  mission  school. 


ADOLESCENTS  203 

Make  gifts  of  dolls  and  homemade  games  and  puzzles  to 
a  church  mission  or  home-missionary  box. 

Send  Sunday-school  material   to  a   foreign  Sunday   school. 

Aid  in  a  food-conservation  campaign. 

Carry  out  a  "salvage  campaign,"  gathering  waste  and  sell- 
ing it  to  aid  relief  work.    Tin-foil  salvage  pays  high  returns. 

Join  the  Red  Cross  and  take  part  in  all  its  activities. 

Education  in  money-giving. — Here  again  the  effect 
upon  the  intermediate  is  more  important  than  the 
money  he  gives  to  missionary  causes.  He  needs  to 
give  that  he  may  fix  the  habit  of  unselfishness.  He 
ought  to  give  regularly  to  missions — ^weekly,  by  all 
means.  He  ought  to  give  intelligently — to  know  where 
his  money  goes  and  how  much  missionary  service  it 
can  buy. 

Most  intermediates  handle  some  money  for  them- 
selves. They  have  either  earned  it  or  received  it  as 
allowance  from  parents.  They  should  be  led  to  see 
that  they  hold  this  only  as  a  trust  and  are  honorably 
bound  to  use  it  in  the  right  way. 

By  all  means  intermediates  should  give  careful 
thought  to  the  expenditure  of  class  or  department  of- 
ferings. Under  the  leadership  of  the  teachers  they 
should  choose  how  their  funds  shall  be  used. 

The  Intermediate  Department  ordinarily  does  not 
make  its  offering  in  a  worshipful  way.  Realizing  the 
value  of  making  money-giving  a  spiritual  matter,  many 
departments  now  receive  the  offering  not  in  the  classes 
but  in  the  worship  service. 

Seniors  (Ages  15-17) 

1.    The  Nature  of  the  Senior 

Body. — When  youths  reach  this  period  they  are  not 
growing  as  rapidly  as  they  did  during  the  intermediate 


204         TRAINING    WORLD    CHRISTIANS 

years.  This  means  that  the  muscles  are  no  longer  be- 
ing stretched  all  out  of  shape  by  fast-growing  bones, 
and  the  youth  has  a  chance  to  learn  again  how  to  use 
them.  The  senior  often  gains  ease  and  self-composure 
so  fast  as  to  astonish  the  grown-ups  around  him.  This 
is  the  more  noticeable  because  of  the  contrast  to  the 
boisterous  awkwardness  of  the  intermediate. 

Mind. — The  gang  spirit,  which  was  strong  in  the  in- 
termediate, has  begun  to  die  out  in  the  senior.  In  its 
place  there  is  a  new  desire  to  meet  people  of  his  own 
age  and  an  interest  in  parties  and  other  social  group- 
ings. Along  with  this  comes  a  new  interest  in  jDcrsons 
of  the  other  sex.  Girls  are  no  longer  ''bothers,"  or 
boys  "rough,  horrid  things."  Naturally,  personal  ap- 
pearance becomes  a  matter  of  consuming  importance. 
The  unsteadiness  of  the  earlier  years  passes  away,  and 
the  senior  is  capable  of  shouldering  important  work  in 
a  systematic  manner. 

Spirit. — Boys  and  girls  of  senior  years  develop  ability 
to  feel  very  keenly.  They  are  especially  sensitive  to 
the  appeal  for  self-sacrificing  service.  The  senior's 
craving  for  companionship  reaches  down  into  his  reli- 
gious life  and  brings  about  a  desire  for  a  fuller  com- 
panionship with  God.  He  is  able  now  to  reach  a  still 
deeper  understanding  of  the  meaning  of  Christianity. 

2.   The  Missionay  Nurture  of  the  Senior 

Aims  in  missionary  education. — The  unselfish  spirit 
will  thrive  at  this  period  if  it  has  the  proper  nurture. 
It  must  be  our  aim  to  help  this  "other-regarding"  im- 
pulse to  grow  and  become  fixed  as  a  habit  in  the  life  of 
the  senior. 

Seniors  need  a  view  of  the  world  and  its  work  wait- 
ing to  be  done.    Given  that  view,  they  will  find  their 


ADOLESCENTS  205 

own  places  of  service.  They  should  be  helped  to  find 
such  ways  of  living  out  their  spirit  for  service  as  will 
be  helpful  to  them  as  well  as  to  those  whom  they  serve. 

More  persons  commit  their  lives  to  Jesus  Christ  be- 
tween the  ages  of  fifteen  and  sixteen  than  in  any  other 
one  year  of  life.  Here  is  the  chance  for  us  to  cement 
the  friendship  of  youth  with  the  Master. 

Methods  and  materials. — Instruction. — (a)  Programs. 
— The  students  themselves  should  plan  and  carry  out 
their  programs  as  a  part  of  the  worship  service.  Adults 
should  act  only  as  guides  and  advisers  except  when 
they  have  been  asked  by  the  program  committee  to  take 
some  part  in  a  program.  A  list  of  program  material 
appears  in  the  Appendix. 

(ft)  Study  courses. — By  the  beginning  of  the  seven- 
teenth year  a  keen  vocational  interest  may  be  expected. 
Lessons  are  needed  which  will  inform  the  pupils  about 
opportunities  for  life  service  for  both  men  and  women 
in  various  lines  of  business  as  well  as  in  Christian 
work.  A  list  of  books  that  are  valuable  for  reading  and 
study  by  seniors  will  be  found  in  the  Appendix.  The 
senior  graded  course  The  World  a  Field  for  Chris- 
tian Service  has  definite  missionary  value.  This 
course  is  chosen  with  the  special  aim  of  helping 
the  student  to  find  his  place  in  God's  plan  for  the 
world. 

(c)  Dramatics. — Seniors  are  still  interested  in  dra- 
matic presentations.  They  are  mature  enough  to  give 
more  pretentious  pageants  and  dramatizations.  When 
the  aim  is  the  education  of  spectators,  seniors  can  be 
used  without  any  poor  educative  effect  on  themselves 
as  participants. 

(d)  Reading. — The  senior  will  wish  to  read  books 
that  will  help  him  to  meet  his  vocational  and  other 


206         TRAINING   WORLD    CHRISTIANS 

problems.  He  will  also  be  eager  for  stories  of  mission- 
ary achievement  (in  our  own  country  as  well  as  others). 
He  is  now  able  to  appreciate  the  missionary  courage 
found  at  home,  which  is  of  a  quieter  and  more  humble 
sort,  as  well  as  the  more  heroic  kind,  which  is  found 
among  those  who  brave  the  dangers  of  foreign  work. 
See  book  list  in  the  Appendix. 

Teaching  how  to  pray. — The  senior  will  be  readily  led 
to  prayer  if  he  has  not  already  developed  a  real  prayer 
life.  He  needs  God's  fellowship.  Teach  him  to  pray 
for  definite  needs,  to  be  informed  about  those  needs, 
and  to  ask  that  he  may  be  helped  to  meet  them.  All 
prayers  by  leaders  in  the  department  should  be  worthy 
patterns  for  the  pupils  to  follow.  Choose  events  of  up- 
to-the-minute  interest  as  subjects  for  prayer.  Seniors 
can  be  asked  to  offer  short  public  prayers  if  they  have 
had  enough  prayer  training.  At  first  these  prayers 
should  be  prepared  in  advance. 

Training  in  service. — The  biggest  need  during  these 
senior  years  is  for  a  chance  to  put  into  action  the  new 
spirit  of  devotion  and  sacrifice.  Do  not  be  afraid  to 
ask  seniors  to  spend  a  great  deal  of  time  and  energy 
in  service  activities.  It  is  what  they  want,  and  they 
will  be  enthusiastic  workers. 

Perhaps  one  of  the  principal  reasons  why  there  are 
so  few  boys  and  girls  of  fifteen  to  seventeen  in  most  of 
our  Sunday  schools  is  that  the  Sunday  school  has  not 
asked  enough  service  from  them.  The  only  way  to  de- 
velop energetic  adult  church  workers  is  to  train  the 
boys  and  girls  in  Sunday  school  to  be  continually 
serving. 

Seniors  have  a  wide  range  of  service  activities  in 
home,  church,  neighborhood,  and  world,  from  which  to 
choose.    There  should  be  a  busy  service  committee  in 


ADOLESCENTS  207 

every   Senior   Department.     Here  are  a   few   things 
seniors  have  been  doing  as  service  activities : 

In  the  local  school  and  church. — 

Follow  up  absent  classmates  by  letters  and  telephone. 

Take  charge  of  a  Christmas  tree  and  serve  refreshments. 

Assist  teachers  of  younger  classes. 

Serve  as  pianist  or  provide  one. 

Provide  special  music  for  each  Sunday  devotional  service 
and  for  midweek  service  if  desired. 

Organize  a  department  choral  club,  glee  club,  or  boy-and- 
girl  choirs  to  teach  members  to  sing,  as  well  as  furnish  special 
music  and  lead  in  the  singing  of  new  songs. 

Play  in  the  Sunday-school  orchestra  and  keep  a  list  of 
all  other  pupils  who  play  any  kind  of  an  instrument,  to  be 
used  on  special  programs. 

Sing  in  the  Sunday-school  choir. 

Help  in  the  Sunday-school  library. 

Operate  a  stereopticon  or  moving-picture  machine. 

Edit  the  Sunday-school  department  of  the  church  paper. 

Usher  at  special  church  functions. 

Assist  at  church  affairs  by  decorating,  arranging  tables 
and  chairs,  checking  hats  and  coats. 

Offer  services  of  department  to  church  social  committee — 
girls  as  waitresses  and  decorators,  and  boys  as  coffee  pourers 
and  hat  and  coat  checkers. 

Raise  fimds  to  send  a  representative  to  a  summer  missionary 
conference. 

Help  in  pastor's  detail  work:  Fold  letters,  use  the  mani- 
folder,  serve  as  typist  and  stenographer  one  evening  a  week, 
keep  his  card  catalogue  of  the  parish  up  to  date,  and  gather 
data  from  the  library  regarding  church  plans. 

Get  the  use  of  a  series  of  automobiles  for  the  pastor's  visit- 
ing. 

Aid  the  evening  services  and  other  church  services.  Act  as 
ushers. 

Report  pastor's  forthcoming  topics  and  all  church  news  to 
local  papers. 

In  the  community. — 

Provide  schoolbooks  for  a  poor  boy  or  girl. 


208         TRAINING   WORLD   CHRISTIANS 

Have  a  home  hour  on  Sunday  afternoons  for  the  strangers 
and  newcomers  in  your  community;  also  for  the  foreigners 
living  near  your  church.  Senior  boys  and  girls  can  work 
together. 

Provide  a  scholarship  for  a  boy  or  girl  under  the  direc- 
tion of  the  juvenile  protective  association. 

Remail  magazines  to  shut-ins. 

Help  at  social  centers  in  directing  games  and  gymnasium 
classes. 

Carry  out  a  crusade  for  clean  athletics,  clean  speech,  and 
clean  life. 

Make  "joke  boxes"  for  sick  and  shut-ins  in  hospitals  and 
at  home. 

Plan  and  take  charge  of  a  high-school  service  of  worship. 

Help  to  plan  and  manage  a  high-school  social  affair. 

Contribute  money,  fuel,  and  clothing  for  the  relief  of  suffer- 
ing among  the  poor. 

Provide  a  week  in  the  country  for  a  boy  or  girl. 

Organize  a  canning  club. 

Make  jelly  or  grape  juice  (as  a  class)  for  the  district 
nurses'  association. 

Tear  bandages  for  district  nurses'  association. 

Visit  aged  and  shut-ins. 

Make  simple  garments  for  relief  associations. 

Collect  magazines  for  hospitals  and  almshouses. 

Visit  various  institutions,  such  as  homes  for  blind,  deaf, 
dumb,  feeble-minded,  State  penitentiary.  State  industrial  or 
reform  schools  for  girls,  juvenile  court,  orphanages,  etc. 

Take  part  in  civic-improvement  projects. 

Purchase  weekly  provisions  for  poor  family  (under  the  di- 
rection of  the  provident  association). 

Secure  positions  for  poor  boys. 

Help  an  aged  woman  to  keep  her  own  belongings  and  room 
to  avoid  entering  an  institution. 

"Brother"  newsboys  (under  careful  supervision  of  teacher). 

Help  in  an  anti-cigarette  campaign. 

Conduct  a  magazine  exchange. 

Be  responsible  for  janitor  service,  making  fires,  keeping 
yards  clean,  etc.  (for  rural  schools  especially). 

Have  a  notice  of  the  church  location  and  services  framed 


ADOLESCENTS  209 

and  placed  in  hotels,  railroad  stations,  factories,  etc.,  advertis- 
ing the  Sunday  school  as  a  "cure  for  lonesomeness." 

Distribute  blotters,  tickets  to  services,  socials,  etc.,  in  hotels, 
drug  stores,  and  restaurants;  also  the  church  programs  on 
Saturday  nights. 

In  the  larger  world. — 

Give  socials,  parties,  hikes,  or  entertainments  for  less  for- 
tunate girls  and  boys.     Also  include  the  foreigner. 

Make  sheets,  pillow  slips,  quilts,  and  simple  garments  for 
a  mission  station. 

Educate  a  foreign  boy  or  girl  abroad  or  in  this  country. 

Supply  literature  for  a  foreign  Sunday  school. 

Write  letters  to  missionaries  and  to  foreign  boys  and  girls. 

Support  a  Bible  woman  in  a  foreign  field. 

Join  the  Red  Cross. 

Volunteer  for  Christian  life  service. 

Education  in  money-giving. — At  this  age  a  number 
of  boys  and  girls  leave  school  to  go  to  work.  Most 
of  those  who  go  ou  in  school  have  some  money  they  are 
free  to  handle  for  themselves.  Keep  always  before 
them  the  idea  that  we  must  in  honor  think  of  our  money 
as  a  trust  and  use  it  accordingly.  Stress  this  in  class 
sessions,  in  personal  conferences,  in  programs,  and 
through  books. 

The  largest  training  in  benevolence  can  be  secured 
only  if  the  students  exercise  intelligent  and  discrimi- 
nating choice  as  to  where  and  how  their  funds  shall  be 
expended. 

Young  People  (Ages  18-24) 

1.    The  Nature  of  the  Young  People 

Body. — The  young  person  will  not  gain  much  in 
height  but  will  gain  considerably  in  weight  during 
these  years.  He  has  all  of  the  senior's  energy  and  has, 
added  to  this,  endurance.    There  is  more  "stick-to-it-ive- 


210         TRAINING   WORLD    CHRISTIANS 

ness"  in  his  make-up.  He  can  stand  a  long-continued 
strain. 

Mind. — The  intermediate  who  spent  much  of  his  time 
building  air  castles  probably  will  "come  down  to  earth" 
in  the  years  from  eighteen  to  twenty-four. 

Many  young  people  have  gone  into  business;  others 
are  away  from  home  attending  college.  They  have  be- 
come steadier  and  more  matter-of-fact.  They  are  usu- 
ally anxious  to  take  a  definite  part  in  the  world's  work. 

This  is  a  period  of  loneliness.  Our  young  man  or 
woman  is  apt  to  feel  that  he  knows  no  one  who  "un- 
derstands." 

Spirit. — "More  preachers,  more  missionaries,  more 
soldiers,  sailors,  and  such,  enlist  from  this  group  than 
from  any  other  group  in  the  whole  range  of  life." 

Young  people  probably  will  be  intensely  religious  if 
they  are  religious  at  all.  They  are  not  discouraged  by 
hard  tasks  or  obstacles.  When  their  interest  is  aroused, 
they  will  spend  time  and  energy  lavishly  to  reach  their 
purpose. 

This  is  the  time  when  Jesus  Christ  makes  his  strong 
appeal.  The  young  man  or  woman  decides  his  beliefs 
for  himself  and  he  wants  to  express  them  in  practical 
work.  Many  decisions  for  life  service  ought  to  be  made 
in  any  group  of  young  people.  The  prevalent  longing 
for  friendship  should  be  definitely  fulfilled  by  compan- 
ionship with  the  great  Friend. 

2.    The  Missionary  Nurture  of  Young  People 

Aims  in  missionary  education. — Young  people  need  a 
great  deal  of  very  definite  information  about  mission- 
ary fields  and  opportunities.  We  must  present  the 
dififerent  types  of  organized  Christian  work  and  lead 


ADOLESCENTS  211 

our  young  men  and  women  to  enlist  in  the  work  for 
which  they  are  best  suited. 

And  some  of  these  young  people  must  be  preachers, 
missionaries,  social  workers.  No  opportunity  to  enlist 
volunteers  in  Christian  life  service  should  be  over- 
looked. Those  who  do  so  enlist  will  need  training 
for  the  duties  they  expect  to  take  up.  A  list  of  books 
and  leaflets  that  will  be  helpful  to  teachers  of  young 
people  will  be  found  in  the  Appendix. 

Methods  and  materials. — Instruction. —  (a)  Mission- 
study  courses. — Young  people  are  ready  for  serious 
mission  study.  Hence,  the  study  class  should  be  the 
chief  means  of  missionary  education  for  this  group. 
Young  people  will  naturally  desire  to  choose  the  courses 
they  are  to  study,  for  they  are  choosing  for  themselves 
in  other  fields.  Classes  in  the  Young  People's  Depart- 
ment should  feel  free  to  elect  missionary  courses  in 
substitution  for  the  regular  series.  A  list  of  suitable 
mission-study  texts  for  young  people  will  be  found  in 
the  Appendix. 

Cb)  Programs. — The  missionary  programs  will  of 
course  be  planned  by  the  department's  program  com- 
mittee and  carried  out  by  the  members  of  the  depart- 
ment. Speakers  from  outside  are  valuable  once  in  a 
while,  but  they  should  not  be  included  in  every  pro- 
gram. 

(c)  Books. — ^Young  people  will  make  use  of  every 
sort  of  missionary  literature — narrative,  biography,  his- 
tory, travel,  etc.  Every  church  school  should  have  a 
good  missionary  library,  with  a  librarian  in  charge. 
If  there  is  none,  perhaps  the  members  of  this  depart- 
ment may  start  one  for  the  school.  See  book  list  for 
young  people  on  page  237  of  the  Appendix. 

Teaching  how  to  pray. — The  habit  of  intercessory 


212         TEAINING   WORLD    CHRISTIANS 

prayer  should  be  fixed  by  this  time.  If  it  is  not,  such 
a  habit  should  be  nurtured  in  every  class  and  depart- 
ment session.  All  prayer  should  be  missionary  in  so 
far  as  it  asks  for  guidance  in  spending  life  where  God 
would  have  it  spent  and  for  help  in  serving  those  who 
need  service. 

Training  in  service. — There  are  countless  opportuni- 
ties for  service  in  the  local  church,  in  the  community, 
and  in  the  larger  world.  Young  people  are  eager  to 
serve.  The  person  and  the  job  must  be  brought  to- 
gether. Few  who  pass  out  of  this  period  without  tak- 
ing an  active  part  in  Christian  work  can  ever  be  won 
to  worth-while  service. 

Every  Young  People's  Department  should  have  a 
service  committee,  whose  business  it  is  to  make  a  sur- 
vey of  needs  in  the  church  and  community  and  decide 
what  the  members  of  the  department  can  do.  This 
committee  should  outline  a  service  plan  for  the  year 
and  see  to  it  that  no  member  of  the  department  misses 
a  chance  to  take  part  in  some  very  definite  service 
activities. 

A  list  of  suggested  activities  follows : 

In  the  local  school  and  church. — 

Promote  class  welfare  and  carry  out  friendly  oversight  of 
class  members. 

Conduct  walks  and  talks  for  boys  and  girls  on  Sunday 
afternoons. 

Edit  a  class  or  school  paper. 

Usher  at  church  services. 

Rally  the  young  people  to  attend  church  functions. 

Assist  in  the  Sunday-school  library. 

Make  posters  advertising  church  entertainments. 

Help  to  edit  the  church  paper. 

Design  place  cards  and  decorations  for  church  functions. 

Assist  Home-Department  visitors  and  Cradle-Roll  Superin- 
tendent. 


ADOLESCENTS  213 

Conduct  a  nursery  during  church  services. 
Provide  flowers  for  the  pulpit  and  for  special  occasions  and 
pass  them  on  to  the  sick. 
Provide  a  church  pew  for  strangers. 

In  the  community. — 

Sew  for  poor  mothers  and  children. 

Conduct  Sunday  school  or  evening  church  service  in  some 
neighboring  community. 

Make  jelly  or  grape  juice  for  a  children's  hospital  or  orphan- 
age. 

Take  patients  from  a  home  for  incurables  to  ride  in  wheel 
chairs. 

Read  to  blind,  aged,  and  sick. 

Provide  pleasant  Sunday  afternoons  for  young  men  and 
women  living  in  boarding  houses. 

Conduct  religious  services  in  hospitals;  read  aloud  to  and 
write  letters  for  the  patients. 

Aid  the  local  health  department  in  distributing  literature 
and  carrying  out  health  campaigns. 

Organize  young  people's  societies  and  conduct  religious  serv- 
ices in  prisons. 

Distribute  fresh  and  interesting  reading  matter  in  jails  and 
prisons  (this  must  be  done  systematically  and  continuously). 

Entertain  at  the  home  church  a  group  from  a  settlement. 

Tutor  backward  children. 

Teach  English  and  civics  to  foreigners. 

Conduct  Bible  classes  for  foreigners. 

Plan  outings  and  picnics  for  poor  children. 

Plan  and  carry  out  a  community  Christmas  tree. 

Serve  at  social  centers  by  teaching,  conducting  games,  and 
leading  classes. 

Sing  at  an  old  people's  home. 

Organize  a  band  to  sing  Christmas  carols. 

Give  entertainments  at  almshouses  and  asylums. 

Provide  automobile  rides  for  convalescents  and  shut-ins. 

Find  a  market  for  articles  made  by  inmates  of  almshouses. 

Do  clerical  work  at  district  office  of  the  charity  organiza- 
tion society. 

Accompany  patients  to  clinics  and  friends  of  patients  to 
visit  them  at  hospitals,  houses  of  correction,  etc. 


214         TEAINING   WORLD   CHRISTIANS 

Assist  in  a  community  survey. 

Assist  in  Sunday-evening  chapel  services  at  the  county 
hospital. 

Contribute  to  an  outgoing  patient's  wardrobe. 

See  that  prisoners  are  given  employment;  interest  the  proper 
officials  in  improving  prison  and  jail  conditions;  cooperate 
with  organizations  to  care  for  prisoners  after  discharge. 

Organize  a  cosmopolitan  club. 

Arouse  sentiment  through  lectures,  pictures,  charts,  etc., 
for  public  parks,  playgrounds,  and  social  centers  properly 
supervised  and  directed. 

Make  an  effort  to  prevent  improper  types  of  amusement. 

Carry  on  prelegislation  agitation  concerning  proper  hours 
of  labor  and  the  creation  of  minimum-wage  boards. 

In  the  larger  world.— 

Write  letters  to  missionaries. 

Send  supplies  to  missionaries  and  foreign  Sunday  schools. 

Make  decisions  for  life-service. 

For  rural  classes. — 

Provide  fruit  and  flowers  for  sick  in  city,  by  cooperating 
with  city  classes. 

Cooperate  with  city  classes  in  planning  fresh-air  and  sum- 
mer-vacation work. 

Organize  the  district  and  make  a  list  of  the  farmhouses. 
Rural  groups  might  furnish  place  and  equipment  for  summer 
camps,  while  city  groups  pay  running  expenses. 

Education  in  money-giving. — It  may  be  taken  for 
granted  that  our  young  men  and  women  now  consider 
all  possessions,  including  money,  as  a  trust  to  be  used 
in  the  spirit  of  stewardship.  Missionary  giving  must 
be  regular  and  intelligent.  Young  men  and  women 
should  decide  how  their  money  is  to  be  spent  and  should 
have  definite  information  as  to  where  it  goes  and  what 
it  buys.  A  definite  financial  goal  for  the  year  should 
always  be  fixed.  Giving  that  results  from  irregular 
bursts  of  inspiration  will  do  little  good. 


ADOLESCENTS  215 


Discussion  Topics 

What  are  the  distinguishing  characteristics  of  the  inter- 
mediate which  indicate  the  kind  of  missionary  education  he 
should  have?  Where  should  the  emphasis  be  placed  in  the 
missionary  education  of  the  intermediate? 

In  what  ways  is  the  senior  different  from  the  intermediate? 
In  what  ways  should  his  missionary  education  differ?  Where 
is  the  emphasis  for  this  age? 

Why  is  it  at  the  intermediate-senior  period  that  boys  and 
girls  drop  out  of  the  Sunday  school?  Is  it  the  fault  of  previous 
training  or  of  the  provision  made  for  that  age  by  the  Sunday 
school? 

Why  is  it  especially  important  that  young  people  be  in 
touch  with  the  church,  both  from  the  point  of  view  of  the 
young  people  themselves  and  from  that  of  the  church?  What 
is  the  appeal  of  missions  to  young  people? 

Make  a  list  of  activities  for  each  of  the  three  age  groups 
that  could  be  put  into  actual  practice  in  your  school.  Use 
the  lists  in  this  chapter  and  add  to  them  freely. 

Bibliography 

Missionary  Education  in  Home  and  School,  Ralph  E.  Diffen- 
dorfer.     407  pages. 

Missionary  MetJwds  for  Sunday  School  Workers,  George  H. 
Trull.    267  pages. 

Graded  Social  Service  for  the  Sunday  School,  W.  Norman 
Hutchins.     135  pages. 

The  Oirl  and  Her  Religion,  Margaret  Slattery.     212  pages. 

Girlhood  and  Character,  Mary  E.  Moxcey.     400  pages. 

Boyology,  H.  W.  Gibson.     294  pages. 

Making  Missions  Real,  Jay  S.  Stowell.     192  pages. 

Five  Missionary  Minutes,  George  H.  Trull.     122  pages. 

Missionary  Programs  and  Incidents,  George  H.  Trull.  274 
pages. 

The  Organization  and  Conduct  of  the  Mission-Study  Class, 
Milliken. 


CHAPTER    XII 
MAKING  WORLD  CHRISTIANS  OF  ADULTS 

Adolescence  is  over. — A  study  of  four  hundred  famous 
men  shows  the  twenty-fourth  year  to  be  the  average  age 
at  which  they  started  the  work  in  which  they  won 
success.  Sometimes  a  lifework  is  not  chosen  until  a 
few  years  later,  but  we  are  safe  in  saying  that,  in  gen- 
eral, by  the  time  they  are  twenty-four  or  five  men  and 
women  have  found  the  work  they  want  to  do  and  are 
starting  out  in  earnest  to  do  it. 

In  laying  out  a  program  of  missionary  education  for 
adults  we  must  first  consider  what  characteristics  the 
adult  displays,  so  that  the  plan  of  education  may  be 
suited  to  his  interests  and  needs.  We  can  state  only  a 
few  general  characteristics  here,  for  what  we  call 
adult  life  covers  all  the  years  from  twenty-four  to  the 
end  of  life,  possibly  eighty  or  even  ninety,  and  in  such 
a  long  period  there  will  naturally  be  several  stages  of 
interest  and  development. 

In  general,  we  may  say  that  the  adult  is  practical. 
He  indulges  in  few  rosy  dreams.  He  is  in  the  midst  of 
the  busy  world  and  is  interested  in  such  practical 
matters  as  the  details  of  a  business,  which  brings  his 
livelihood.  We  may  expect  to  find,  then,  that  a  man 
or  woman  of  these  years  has  very  little  use  for  informa- 
tion that  bears  no  practical  fruit.  He  wants  to  be  able 
to  measure  what  he  learns  in  terms  of  conduct,  to  see 
how  a  thing  "works  out." 

Adults  will  have  formed  their  habits.  If  these  are 
harmful  ones,  there  is  a   chance  that  they  may  be 

216 


ADULTS  217 

broken,  and  new  ones  formed  in  their  places;  but  this 
will  require  twice  the  effort  it  would  have  taken  in 
earlier  years. 

The  adult  is  practical-minded. — When  adults  become 
interested  in  a  definite  end  or  purpose  their  first  im- 
pulse is  to  organize  themselves  to  bring  it  about.  If 
you  can  show  that  missions  are  worth  support,  you  need 
not  give  much  time  to  proving  that  they  should  be  sup- 
ported. Men  and  women  like  to  be  approached  with 
definite  "propositions"  for  both  giving  and  personal 
service. 

Adult  men  and  women  have  reached  the  highest  point 
in  spiritual  power.  In  the  religious  life  they  again 
show  a  leaning  toward  the  practical.  They  do  not  come 
to  religious  study  in  the  mood  for  recreation.  Keligion 
must  be  made  definite  for  them  in  action. 

Aims  in  missionary  education, —  (a)  Practical  instruc- 
tion.— Practical  instruction  must  be  the  first  aim.  Men 
and  women  should  have  a  working  knowledge,  first  of 
all,  of  the  missionary  teachings  of  the  Bible.  Then 
they  must  be  helped  to  translate  these  into  terms  of 
modern  life.  Christ  was  intimately  acquainted  with 
the  problems  of  his  day.  Every  person  who  has  done 
real  service  in  the  world  has  known  the  tasks  and  prob- 
lems of  his  own  time. 

It  is  tragically  true  that  a  great  many  Christian 
men  and  women  to-day  do  not  know  enough  about  the 
dangers  that  threaten  our  Nation  and  the  world's 
safety  to  take  intelligent  action  against  them.  "One 
of  the  great  assets  of  the  political  boss  or  unscrupulous 
politican  is  the  ignorance  or  apathy  of  the  Christian 
men  and  women  in  his  city  or  ward,"  writes  Mr.  Dif- 
f endorfer  in  Missionary  Education  in  Home  and  School. 

(&)  Effective  action. — A  fund  of  information  alone 


218         TRAINING   WORLD    CHRISTIANS 

does  not  make  a  man  religious.  "Religion,  like  muscle, 
develops  only  with  exercise."  Fortunately  adults 
themselves  will  be  anxious  to  express  in  action  the  in- 
terest resulting  from  their  study  of  missionary  prob- 
lems. It  will  be  the  privilege  of  teachers  of  men  and 
women  to  lead  them  to  see  that  the  only  way  to  serve 
God  is  to  serve  our  fellow  men.  A  list  of  books  that 
will  be  helpful  to  teachers  of  adults  will  be  found  in 
the  Appendix. 

Methods  and  materials. — Instruction. —  (a)  Programs. 
— Since  we  are  dealing  with  grown  men  and  women, 
there  is  not  the  danger  of  making  the  programs  too  dif- 
ficult. There  is  danger,  however,  of  making  them  dull 
and  uninteresting.  A  wealth  of  missionary  material  is 
available,  and  adults  like  practical  detail.  Choose  the 
persons  who  take  part  in  the  programs  carefully.  They 
should  have  the  ability  to  speak  well  and  be  able  to 
hold  the  attention  of  a  critical  group  of  adults. 

These  missionary  programs  for  adults  are  usually 
presented  in  the  opening  part  of  the  class  session.  There 
are  few  Adult  Departments  as  such.  In  many  cases 
the  adults  use  the  whole  church-school  hour  for  the 
class  session. 

(&)  Study  courses. — These  will  prove  the  principal 
means  of  missionary  instruction  among  men  and 
women.  Their  study  will  serve  as  a  basis  for  the 
program  of  service.  Small  groups,  studying  for  some 
particular  purpose,  will  be  most  successful.  The  con- 
ditions of  their  own  community  or  a  course  in  current 
world  events  may  be  valuable  instead  of  one  of  the 
missionary  texts  already  prepared.  There  is  a  need 
for  much  wider  study  of  right  relationships  in  business, 
the  social  order,  local  and  national  politics,  and  inter- 
national afifairs.    If  the  class  is  to  be  interested  in  mi^- 


ADULTS  219 

sion  study,  the  members  must  first  be  convinced  that 
Christianity  and  the  missionary  enterprise  are  one  and 
inseparable.  They  must  see  that  one  cannot  be  a  Chris- 
tian and  not  believe  in  missions.  They  must  recognize 
that  to  follow  Jesus  is  to  be  filled  with  the  same  kind 
of  passion  which  animated  his  heart — the  desire  that 
all  men  and  women  everywhere  should  come  to  know 
and  love  G-od  and  live  his  kind  of  life  in  their  dealings 
with  each  other.  The  list  of  books  for  adult  readers, 
on  page  227  of  the  Aj)pendix,  includes  many  texts  that 
may  form  the  basis  for  mission-study  courses.  There 
is  also  a  list  of  missionary-study  courses  on  pages 
237-240. 

(c)  Reading. — Men  and  women  will  welcome  books 
that  deal  with  questions  of  paramount  current  interest. 
If  there  is  a  missionary  library  in  your  school,  then  you 
have  only  to  plan  how  best  to  get  your  adult  members  to 
read  the  books  it  contains.  If  there  is  no  library,  the 
adult  classes  could  wish  for  no  worthier  service  activity 
than  to  found  one.  Even  a  few  missionary  books,  such 
as  one  average  class  could  furnish,  would  be  far  better 
than  none  at  all.  See  missionary  reading  list  for  adults 
in  the  Appendix. 

Teaching  how  to  pray. — Adults  have  fixed  habits  of 
prayer,  whether  good  or  bad.  Good  habits  can  be  en- 
couraged, and  bad  ones  discourged  if  the  adult-class 
teacher  will  insist  on  a  brief  period  of  intercession  in 
each  session  and  will  take  pains  to  direct  the  prayers 
into  such  definite  petitions  as  require  real  intelligence 
and  consecration  for  the  very  asking. 

Training  in  service. — There  is  nothing  the  adult  can- 
not do  in  service  if  he  is  prepared  for  it.  There  is  very 
little  that  he  can  do  well  without  preparation.  Our 
whole  program  of  missionary  training  for  adults  should 


220         TRAINING   WORLD    CHRISTIANS 

be  to  fit  them  for  immediate  opportunities.  It  wiU  be 
easy  to  enlist  them  in  service  if  their  interest  is  cen- 
tered in  the  needs  which  must  be  met.  Service  is  the 
biggest  part  of  missionary  education  for  adults. 

The  adult  program  of  service  will  fall  into  there 
divisions  :^ 

In  the  local  church  the  opportunities  for  service 
will,  of  course,  depend  on  local  conditions.  Any  adult 
worker  can  easily  find  out  what  they  are.  In  fact,  they 
probably  will  be  brought  to  the  attention  of  the  adult 
classes  by  the  pastor  or  by  the  workers  with  younger 
pupils  who  need  more  equipment  or  helpers.  The  local 
church  is  always  in  need  of  trained  workers,  which  the 
adult  classes  will  be  called  upon  to  supply. 

In  the  community  an  intelligent  program  of  service 
cannot  be  planned  until  a  survey  of  community  needs 
has  been  made.  Schools,  settlements,  missions,  play- 
grounds, jails,  districts  settled  largely  by  foreigners, — 
these  are  some  of  the  items  a  survey  will  include.  A 
program  of  service  should  be  laid  out  at  least  several 
months  in  advance ;  it  should  include  every  member  of 
every  class. 

A  program  of  world  service  can  be  planned  only  after 
careful  study  and  earnest  prayer.  Now  as  never  before 
men  and  women  with  a  world  vision  are  needed.  The 
members  of  adult  classes  should  be  kept  informed  on 
world  events. 

A  list  of  service  activities  that  adult  classes  in  the 
church  school  have  found  profitable  follows : 

In  the  local  school  and  church. — 

Assist  in  providing  good  equipment  for  the  Sunday  school 
and  church — buildings,  electric  lights,  furnace,  hymnals,  maps, 
pictures,  handwork  materials,  pianos,  sand  tables,  etc. 

'  For  an  excellent  discussion  of  adult  service  activities  see  Adults  in  the  Sunday 
School,  W.  S.  Bovard,  Chapter  VIII,  on  "A  Program  of  Service." 


ADULTS  221 

Promote  and  practice  church  attendance. 

Engage  in  personal  and  team  evangelism. 

Put  business  methods  into  church  finance. 

Call  on  the  sick  and  aged. 

Provide  a  clubroom  for  boys  in  the  church  building. 

Take  charge  of  a  Sunday-evening  service. 

Maintain  a  Home  Department. 

Organize  a  personal  workers*  league. 

Conduct  social  activities  in  the  church. 

Entertain  the  aged  people  of  the  church. 

Plan  and  carry  out  an  adequate  program  of  teacher  training 
if  there  is  none  in  the  Sunday  school. 

Give  social  evenings  to  young  people's  classes. 

Have  afternoon  meetings  once  a  month,  with  programs 
helpful  to  mothers,  to  which  are  invited  all  the  mothers  in 
the  church.  (For  women's  classes;  men's  classes  might  fol- 
low a  similar  plan  for  fathers'  meetings.) 

Welcome  strangers  at  eaclx  church  service. 

In  the  community. — 

Study  social  conditions. 

Work  for  wholesome  recreational  facilities. 

Participate  in  political,  social,  and  religious  affairs. 

Engage  in  general  relief  work. 

Conduct  evangelistic  campaigns. 

Hold  special  evangelistic  services  every  week. 

Maintain  an  employment  bureau. 

Carry  on  special  temperance  work. 

Conduct  Bible  classes  in  jails  and  prisons. 

Look  after  the  welfare  and  employment  of  discharged  pris- 
oners. 

Maintain  a  poor  fund. 

Effect  an  association  with  other  Bible  classes  of  the  city  for 
purposes  of  community  betterment. 

Rent  a  hall  one  night  each  week  for  the  recreational  use  of 
boys. 

Provide  "white  gifts"  for  the  poor  at  Christmas. 

Look  after  the  wage-earning  girls  who  come  as  strangers 
to  the  city  for  employment. 

Make  clothing  for  poor  children  in  city   (rural  class). 


222         TRAINING   WORLD   CHRISTIANS 

Assist  in  fitting  up  rooms  for  a  vacation  home  for  poor 
girls. 

Seek  to  remove  causes  of  social  and  industrial  distress. 

In  the  larger  world. — 

Study  missionary  problems. 

Strive  to  infuse  into  the  church  a  zeal  for  missions. 

Be  a  center  of  intercession. 

Support  foreign  pupils  in  mission  schools. 

Support  missionaries,  native  preachers,  and  Bible  women. 

Furnish  fruit,  vegetables,  and  milk  for  city  mission  (rural 
class) . 

Give  a  day's  outing  to  city  poor  children  (rural  class) . 

Send  fruit,  vegetables,  butter,  and  eggs  to  orphanages,  chil- 
dren's charity  hospitals,  and  asylums  (rural  class). 

Education  in  money-giving. — Men  and  women  will  find 
it  difficult  to  begin  devoting  a  fixed  part  of  their  in- 
comes to  the  work  of  the  church  at  home  and  abroad 
if  they  have  not  been  trained  to  do  this  in  earlier  years. 
It  can  be  done,  however,  and  will  be  done  if  the  ques- 
tion is  put  before  them  properly.  They  must  know  that 
they  hold  their  possessions  only  in  trust  and  are  under 
obligation  to  use  them  in  the  way  that  will  be  most 
acceptable  to  Him  who  is  the  owner. 

Regular  giving  will  appeal  to  business  men,  because 
it  is  practical  and  businesslike.  They  will  come  to  see 
it  as  the  only  sensible  way  to  give. 

Giving  should  never  be  haphazard.  It  must  be 
toward  a  definite  goal.  A  goal  for  the  year  should  be 
fixed,  and  pledges  made  on  that  basis. 

To  insure  intelligent  missionary  giving  the  members 
of  the  class  should  know  to  what  agencies  their  money 
goes  for  distribution  and  what  amounts  of  service  it 
can  purchase  on  home  and  foreign  mission  fields.  It 
is  of  course  to  be  supposed  that  the  adult  class  has 
determined  the  investment  of  its  own  funds. 


ADULTS  223 


Discussion  Topics 

Why  is  it  sometimes  diflacult  to  interest  adults  in  missions? 
Why  is  it  particularly  important  to  win  their  interest? 

How  are  each  of  the  four  branches  of  missionary  education 
(instruction,  training  in  prayer,  education  in  money-giving, 
and  training  in  service)  applied  to  adult  classes? 

What  is  the  place  of  the  mission-study  class  in  this  group? 

Sum  up  what  your  experience  has  taught  you  about  mis- 
sionary education  for  adults.  Does  this  chapter  help  you  to 
interpret  those  results?  Does  it  show  you  any  ways  by  which 
that  missionary  education  might  have  been  more  effective? 

Outline  an  efl5cient  plan  for  missionary  education  for 
adults  which  would  be  practically  workable  in  your  church 
school. 

Bibliography 

Adults  in  the  Sunday  School,  William  Sherman  Bovard. 
196  pages. 

Adult  Class  Study,  Irving  F.  Wood.     143  pages. 

Life  in  the  Making,  Barclay,  Brown,  and  others.    236  pages. 

Missionary  Education  in  Home  and  School,  Ralph  E.  Dif- 
fendorfer.    407  pages. 


APPENDIX 

Wobkee's  Libeaby 
The  following  list  of  helps  is  suggested  for  a  library  that 
will  prove  helpful  to  church-school  workers  who  are  inter- 
ested in  missionary  education.  There  are  many  more  which 
might  have  been  added,  but  this  number  will  do  much  to 
inform  leaders  along  missionary  lines  and  the  methods  and 
materials  that  are  available. 

NECESSAEY    FOB    THE    SMALL    SCHOOL 

Pupil  Study 
Life  in  the  Making ...  .Barclay,  Brown,  Sheridan,  Thompson 

Missionary  Education 

Missionary  Education  in  Home  and  School Diffendorfer 

G^-aded  Social  Service  in  the  Sunday  School Hutchins 

Adventures   in   Stewardship Cushman,    Bellinger 

Making    Missions    Real Stowell 

Missionary  Programs  and  Incidents Trull 

Missions 

World  Facts  and  America's  Responsibility Patton 

Red,  Yellow,  and  Black Fahs 

Friends   of  Ours Colson 

NECESSAEY    FOE    THE    AVEBAGE    SCHOOL 

All  books  listed  for  the  small  school. 

Pupil  Study 

Fundamentals  of  Child  Study Kirkpatrick 

Childhood  and  Character Hartshorne 

The  Junior  Worker  and  Work Baldwin 

Missionary  Education 

The  Missionary  Education  of  Juniors Hutton 

Mission  Study  Through  Educational  Dramatics Willcox 

Children  at  Play  in  Many  Lands Hall 

Missionary  Methods  for  Sunday-School  Workers Trull 

Missionary  Program  Material Ferris 

224 


APPENDIX  225 

Missions 

The  World  and  the  Gospel Oldham 

Everybody's   World Eddy 

NECESSAEY  FOB  THE  LAB6E   SCHOOL 

All  books  listed  for  the  small  and  average  schools. 

Pupil  Study 

The  Girl  and  Her  Religion Slattery 

Girlhood  and  Character Moxcey 

Boyology Gibson 

Missionary  Education 

A  Parish  Program  of  Missionary  Education Archer 

The  Organization  and  Conduct  of  the  Mission  Study  Class 

Milliken 

The  Dramatization  of  Bible  Stories .Miller 

How  to  Produce  Children's  Plays Mackay 

How  to  Tell  Stories  to  Children Bryant 

The  Use  of  the  Story  in  Religious  Education Eggleston 

Handwork  in  Religious  Education Wardle 

Things  to  Make Hutton 

Five  Missionary  Minutes Trull 

Missions 

A  Better  World Dennett 

Church  and  Community Diffendorf er 

Missionary   Program   Material 
Note:  The  story  books  listed  under  "Books  for  Reading  and 
Study"   will   furnish   much  excellent   material   for   programs. 
Often  only  slight  adaptation  to  program  needs  is  necessary. 

FOE     ADULTS,     INTERMEDIATES,     SENIORS,     AND     YOUNG     PEOPLE 

Making  Missions  Real Stowell 

Contains  fifty-two  short  exercises  and  demonstrations  on 
home  and  foreign  missions. 

Five  Missionary  Minutes Trull 

Contains  missionary  material  for  platform  use  in  the  Sun- 
day school  every  Sunday  in  the  year.  The  material  is 
brief  and  interesting.    First  series. 

Missionary  Programs  and   Incidents Trull 

Second  series  of  the  foregoing. 
Home-Missions  Trails Stowell 


226         TRAINING   WORLD   CHRISTIANS 

FOB    BEGINNEE8,    PRIMABT    PUPILS,    AND    JTJNIOBS 

Note:  If  carefully  adapted,  some  of  the  material  in  Five 
Missionary  Minutes  and  Missionary  Programs  and  Incidents, 
Trull,  (mentioned  above)  may  be  suitable  for  juniors;  but  it 
could  not  be  used  in  any  circumstances  in  beginners'  and 
primary  departments. 

Missionary  Program  Material Ferris 

Contains  programs,  stories,  simple  dramatic  exercises,  reci- 
tations, games,  etc.,  classified  under  different  countries. 
Especially  for  Juniors. 

Friends  of  Ours Colson 

This  storybook  for  older  primary  children  shows  our  de- 
pendence on  people  of  other  lands. 

Little  Folks  of  Many  Lands Chance 

The  stories  in  this  book  tell  of  children  in  other  countries, 
their  home  life,  and  folk  stories.  Especially  for  primary 
pupils. 

The  HonoraMe   Crimson   Tree Ferris 

Eight  stories  of  the  new  China  for  boys  and  girls  (juniors). 
Picture  sheets  (to  accompany  book). 
Chinese  boys  and  girls. 
Chinese  snapshots. 

Americans  All Seaman 

Ten  stirring  stories  of  Americanization. 
Picture  sheets   (to  accompany  book). 
Mexicans  in  the  United  States. 
Orientals  in  the  United  States. 
Children  of  the  city. 

Giovanni Ferris 

The  life  of  an  Italian  immigrant  lad  told  in  five  stories  for 

juniors. 
Italian  picture  sheet  (to  accompany  book). 

Stories  of  Brotherhood Hunting 

Book  for  older  juniors,  containing  fifteen  stories  of  men  and 
women  whose  lives  have  been  spent  in  service  to  others 
in  home  and  foreign  lands.     (Illustrated.) 
"Work  Around  the  World"    (picture  sheets  to  accompany 
book). 


APPENDIX  227 

Suggested  Leadebship-Tbaininq  Cotjeses  in  Missions 
a  thbee-months'  coubse  foe  mi8si0naby  wobkebs 

1.  Graded  Missionary  Education  in  the  Church 

School,  Beard 6  lessons 

2.  Leaflets  of  the  Department  of  Missionary  Edu- 

cation         6  lessons 

For  the  three  months 12  lessons 

Or,  Training  World  Christians:  A  Handbook  in 
Missionary  Education,  Loveland,  12  lessons. 

A    ONE-YEAB    COUBSE    FOB    MISSIONABY    WOBKEBS 

1.  Beginning,  same  as  the  three  months'  course, 

Graded  Missionary  Education  in  the  Church 
School,  Beard,  and  leaflets  on  missionary  edu- 
tion  in  the  Sunday  school;  or.  Training 
World  Christians:  A  Handbook  in  Missionary 
Education,  Loveland 12  lessons 

2.  Life  in  the  Making,  Barclay,  Brown,  and  others     24  lessons 

3.  World  Facts  and  America's  Responsibility,  Pat- 

ton  12  lessons 

For  the  year 48  lessons 

A    THBEE-YEAE    COUBSE    FOB    MISSIONABY    WOBKEBS 

First  Year 

1.  Beginning,  same  as  the  three  months'  and  one- 

year  courses.  Graded  Missionary  Education 
in  the  Church  School,  Beard,  and  leaflets  on 
missionary  education  in  the  Sunday  school; 
or.  Training  World  Christians:  A  Handbook 
in  Missionary  Education,  Loveland 12  lessons 

2.  Life  in  the  Making,  Barclay,  Brown,  and  others     24  lessons 

3.  How  to  Tecch  Religion,  Betts 12  lessons 


For  the  year 48  lessons 

Second  Year 

1.  The  Bible,   Barclay 24  lessons 

2.  The  Program  of  the  Christian  Religion,  Shack- 

ford:  or.  World  Facts  and  America's  Respon- 
sibility,   Patton 12  lessons 


228         TRAINING   WORLD   CHRISTIANS 

3.  The  Organization  and  Administration  of  the 

Sunday  School,  Cuninggim-North 12  lessons 


For  the  year 48  lessons 

Third  Year 

1.  A  Methodist  Church  and  Its  Work,  Kern-Tippy     12  lessons 

2.  Missionary   Education   in   Home   and   School, 

Diffendorfer;    or,   Graded  Social  Service  for 

the  Sunday  School,  Hutchins 12  lessons 

3.  Electives    (such   as   The  Faiths   of   Mankind, 

Soper;     Christian    Democracy    for    America, 
Forsyth-Keeler)    24  lessons 

For  the  year 48  lessons 

MissioNABY  Dramatizations 


The  Pageant  of  Brotherhood.  By  Anita  B.  Ferris.  A  repre- 
sentation of  the  interdependence  of  nations  and  workers. 
The  story  of  civilization  is  clearly  illustrated  and  the  spir- 
itualizing influence  of  the  brotherhood  ideal.  About  one 
hundred  children  and  young  people  needed.  May  be  given 
indoors  or  out.  About  one  and  one-half  hours.  Twelve 
copies  required. 

The  Children's  Crusade.  By  Madeleine  Sweeny  Miller.  A 
beautiful  and  readily  adaptable  pageant  bringing  the  Cente- 
nary message  home. 

The  World's  Christmas  Fireplace.  By  Madeleine  Sweeny 
Miller.  A  vivid  presentation  of  the  needs  of  the  suffering 
of  the  women  and  children  of  Europe  after  the  war.  From 
forty-five  minutes  to  one  and  one-half  Lo^rs.  Sixteen  per- 
sons. 

El  Dorado:  A  Pageant  of  South-American  Freedom.  By  Helen 
L.  Willcox.  This  pageant  has  a  prelude  and  interludes 
which  form  connecting  chronological  links.  The  four  epi- 
sodes deal  with  the  Spanish  conquest;  slavery  in  Brazil; 
the  campaigns  of  San  Martin;  and  the  beginnings  of  reli- 
gious liberty  in  Peru.  The  complete  production  requires 
the  cooperation  of  an  entire  community.  Ail  or  only  a 
part  may  be  used.    About  two  hours.    Thirty  copies  required. 


APPENDIX  229 

The  Immigrant  Gateway.  By  Reuben  L.  Bre«d.  Reproduces 
the  arrival  of  immigrants  at  Ellis  Island.  Easy  to  pre- 
pare and  elastic  as  to  number  of  participants.  Special  de- 
scriptive circular  sent  upon  request.  From  forty-five  min- 
utes to  two  hours.     Twelve  copies  required. 

The  Coming  of  the  Mayflower.  By  Rosamond  Kimball.  A 
pageant  of  the  founding  of  Plymouth  colony.  From  forty 
to  sixty  or  more  characters.  From  forty-five  minutes  to 
two  hours. 

SENIOBS    AND    YOUNG    PEOPLE 

The  Crossroads  Meeting  House.  By  Mary  M.  Atkeson.  A 
merry  hometown  play.    Requires  eleven  persons.    One  hour. 

Honorable  Mrs.  Ling's  Conversion.  By  Jean  H.  Brown.  The 
interesting  story  of  a  strong-minded  Chinese  lady.  Four- 
teen persons  required.    One  hour. 

The  Red  Flower.  By  Helen  Harrington.  An  Armenian  play. 
Seventeen  persons.    One  hour. 

Starting  Right.  A  spirited  dialogue  discussing  living,  giving, 
and  saving.  Adapted  from  "Money  the  Acid  Test."  About 
thirty  minutes.    Two  copies  required. 

Indictment  of  Christian  America.  By  Charles  H.  Sears. 
A  mock  trial  indicting  American  Christians  for  not  having 
applied  the  gospel.    About  two  hours.    Ten  copies  required. 

Robert  and  Mary.  By  Anita  B.  Ferris.  A  missionary  ro- 
mance adapted  from  the  true  story  "The  Moffats."  About 
one  hour.     Fourteen  copies  required. 

Larola.  By  Helen  L.  Willcox.  A  one-act  missionary  play  of 
India,  telling  the  story  of  a  Hindu  woman  condemned  to 
widowhood  upon  her  marriage  to  a  Christian  professor. 
About  one  hour.     Eight  copies  required. 

The  Pilgrimage.  By  Helen  L.  Willcox.  A  thrilling  story  of  a 
first  day  of  the  Moslem  pilgrimage  to  Mecca.  A  true  picture 
of  Mohammedanism  and  the  dangers  of  work  on  the  "firing 
line"  of  Christian  missions.  About  two  hours.  Twelve 
copies  required. 

Kosiki.  By  Amy  Kellog.  The  transformation  of  a  Korean 
village  through  the  influence  of  one  Christian  convert.  Fif- 
teen minutes.     Five  copies  required. 

The  Canvassers  and  Mr.  Brown.  By  Ralph  A.  Felton.  A 
short  dialogue  on  the  every-member  canvass  for  use  in  rural 
churches.    About  thirty  minutes.    Four  copies  required. 


230         TRAINING   WORLD   CHRISTIANS 

Two  Thousand  Miles  for  a  Book.  By  Helen  L.  Willcox.  The 
story  of  the  Nez  Perc6  Indians  who  traveled  from  the 
Northwest  to  Saint  Louis  seeking  the  "white  man's  book 
of  heaven."    About  two  hours.    Twelve  copies  required. 

Election  Day.  By  Helen  L.  Willcox.  One  day's  happenings  in 
a  moonshiner's  home,  showing  the  old  life  merging  into  the 
new.  Very  simple  accessories  and  costumes.  About  thirty 
minutes.     Five  copies  required. 

The  Test.  By  Helen  L.  Willcox.  In  blank  verse  a  thrilling 
story  is  told,  showing  the  influence  of  Christian  personality 
in  the  Mohammedan  world.  About  forty-five  minutes.  Six 
copies  required. 

Kanjundu,  or  From  Fear  of  the  Enemy.  By  Helen  L.  Willcox. 
Presents  the  conflict  of  Christianity  with  heathenism  in 
Africa.  As  a  result  of  a  tour  an  indifferent  young  woman 
wakens  to  her  responsibilities  and  prepares  herself  for  mis- 
sionary work.    About  one  hour.    Fifteen  copies  required. 

INTERMEDIATES 

Who  Is  My  Neighbor?  By  Mary  Clark  Barnes.  A  brisk  little 
home-missionary  entertainment,  showing  the  need  and  some 
simple  methods  of  Americanizing  our  foreigners.  About 
forty-five  minutes.    Four  copies  required. 

The  Heroine  of  Ava.  By  Helen  L.  Willcox.  A  tale  of  Burma 
in  the  days  of  Adoniram  Judson.  Vivid  and  full  of  move- 
ment.    About  two  hours.    Twelve  copies  required. 

The  Triumph  of  Peace.  By  Anita  B.  Ferris.  An  impressive 
entertainment  contrasting  the  results  of  war  and  peace. 
About  thirty-five  minutes.     Eight  copies  required. 

Broken  Chains.  By  Nellie  C.  Dodd.  The  romance  of  a  Turk- 
ish girl  breaking  the  chains  of  custom  for  education,  home, 
and  true  love.  From  forty  to  fifty  minutes.  Ten  copies  re- 
quired. 

Blave-Girl  and  Schoolgirl.  By  Helen  L.  Willcox.  Simple 
incidents  in  the  home  life  of  a  well-to-do  Chinese  book- 
seller. A  charming  little  play.  From  thirty  to  forty  min- 
utes.   Seven  copies  required. 

Granny  of  the  Hills.  By  Belle  B.  Clokey.  The  sacrifice 
of  Granny  of  the  southern  mountains  for  the  education  of 
her  grandson.    About  one  hour.     Fifteen  copies  required. 


APPENDIX  231 

JUNIOBS 

Through  the  Sunday-School  Door.  By  Anita  B.  Ferris.  A 
bright  little  story  of  Children's  Day  and  the  joy  it  may 
bring  to  children  in  distant  places  and  lands.  About  thirty 
minutes.    Eleven  copies  required. 

Alice  Through  the  Postal  Card.  By  Anita  B.  Ferris.  A  play 
for  juniors  showing  what  happened  to  Alice  when  she 
stepped  through  a  post-card  door  into  Japan.  About  thirty 
minutes.    Eleven  copies  required. 

Ruth's  Donation  Party.  By  Anita  B.  Ferris.  A  short  play  on 
child  labor,  emphasizing  the  need  of  brotherhood.  About 
thirty  minutes.    Ten  copies  required. 

Livingstone  Hero  Plays.  By  Anita  B.  Ferris.  Four  dramatiza- 
tions of  Livingstone  Hero  Stories,  by  Susan  Mendenhall. 
May  be  given  separately  or  consecutively.  From  forty  to 
fifty  minutes.    Ten  copies  required. 

Pageant  of  the  Land  of  the  Golden  Man.  By  Anita  B.  Ferris. 
A  simple  dramatic  exercise  based  on  "The  Land  of  the 
Golden  Man."  Tableaux,  pantomimes,  and  dialogues.  About 
thirty  minutes.    Ten  copies  required. 

Santa's  Allies.  By  Anita  B.  Ferris.  Based  on  the  idea  of  a 
"summer  Christmas  tree."  It  can  be  used  by  a  group 
of  boys  and  girls  in  connection  with  simple  gifts  made  for 
a  mission  school,  a  hospital,  or  the  Red  Cross.  About  one 
hour.     Twelve  copies  required. 

Just  Plain  Peter.  By  Janet  Prentiss.  The  story  of  two  Italian 
orphans  in  a  tenement,  helped  by  a  visitor  from  the  mission. 
Suggestions  for  playing  the  games  of  foreign  children. 
About  thirty  minutes.    Four  copies  required. 

Visitors  of  the  Colonial  Period.  By  Anita  B.  Ferris.  An  en- 
tertainment showing  how  a  boy  and  girl  from  the  southern 
mountains  would  disclose  the  manners  of  colonial  times 
while  creating  interest  in  the  highlanders.  About  thirty 
minutes.    Ten  copies  required. 

Children  of  the  Christmas  Spirit.  By  Anita  B.  Ferris.  A  les- 
son in  world  brotherhood  and  a  Christmas  entertainment 
for  boys  and  girls.  About  twenty-five  minutes.  Fourteen 
copies  required. 

Why  Didn't  You  Tell?  By  Anita  B.  Ferris.  An  Easter  enter- 
tainment for  children  from  iive  to  ten  years  of  age.  About 
thirty  minutes.    Fifteen  copies  required, 


232         TRAINING   WORLD   CHRISTIANS 

Matebials  fob  Visual  Insteuction 


The  use  of  posters  in  missionary  education  in  the  Sunday 
school  can  be  made  very  valuable.  The  best  results  will  be 
obtained  if  the  pupils  themselves  make  the  posters  for  the 
various  departments  and  for  the  church  bulletin  board.  The 
juniors  or  intermediates  can  make  posters  for  the  beginners 
and  primary  pupils. 

Four  Stewardship  Charts. 

Three  Hospital  and  Home-Survey  Charts. 

Nine  Lifework  Charts. 

Six  Missionary-Department  Charts. 

These  charts  may  be  obtained  from  the  Missionary  Educ^ 
tion  Movement,  160  Fifth  Avenue,  New  York  City. 


China  Curio  Outfit  Number  1. 
Six  conspicuous  banners  and  proverbs  and  texts  in  Chinese. 
Six   large   pictures   of   Chinese   life   painted   by   a   Chinese 

artist. 
Two  flags  (old  dragon  and  rainbow  flag  of  the  republic). 
Two  painted  paper  scrolls,  depicting  native  scenes. 
Twenty  curios,  with  full  descriptions  of  each.     These  in- 
clude:   objects  used   in  native   worship,   Chinese   money, 
native   clothing,   articles   used   in   the   household   and   in 
business,  etc. 
China  Outfit  Number  2. 

This  outfit  consists  of:  two  banners,  two  flags,  two  pictures, 
two    scrolls,    ten    curios.      (All    described    under    China 
Outfit  Number  1.) 
Japan  Outfit  Number  1.  Japan  Outfit  Number  2. 

Philippines  Outfit  Number  1.       Philippines  Outfit  Number  2. 
India  Outfit  Number  1.  India  Outfit  Number  2. 

Africa  Outfit  Number  1.  Africa  Outfit  Number  2. 

Moslem  Outfit  Number  1.  Moslem  Outfit  Number  2. 

American  Indian  Outfit  Number  1. 
American  Indian  Tepee  Outfit. 

All   of  the   foregoing  may   be  rented  from  the   Missionary 
Education  Movement,  160  Fifth  Avenue,  New  York  City. 


APPENDIX  233 

PICTURES 

A  complete  line  of  pictures  of  famous  missionaries  may- 
be obtained  from  the  Missionary  Education  Movement,  160 
Fifth  Avenue,  New  York  City.    Write  for  catalogue. 

PICTURE    STORIES 

Africa:  six  pictures  with  stories Hazeltine 

China :  five  pictures  with  stories Kollock 

Helper :  six  pictures  with  stories Beard 

Italian :    six  pictures  with  stories Shere 

Little  Neighbors:   six  pictures  with  stories Colson 

Children  of  the  Community Eggleston 

Near-East   Picture    Stories Osborne 

PICTURE     SHEETS 

Each  sheet  consists  of  sixteen  pages  of  pictures,  with  de- 
scriptions and  instructions  for  use  printed  on  one  sheet,  to 
be  cut  and  mounted. 

Africa.  The  Italians. 

Child  Life  of  the  World.  Mexicans  in  the  United  States. 

Children  of  the  City.  Orientals  in  the  United  States. 

Chinese  Boys  and  Girls.  South  America. 

Chinese  Snapshots.  The  Armenians  and  Syrians. 

How  We  Are  Clothed.  The  People  of  Japan. 

How  We  Are  Fed.  The  Eskimos. 

How  We  Are  Sheltered.  Work  Around  the  World 

How  We  Travel. 

Boys  and   Girls  of   Bible  Lands. 

Egypt  and  Modern  Heroes  of  Bible  Lands. 

Primary  missionary  picture  set. 

Twelve  pictures  for  use  in  teaching  about  Indians,  Eskimos, 

or  Japanese. 

These  may  be  obtained  from  the  Missionary  Education 
Movement,  160  Fifth  Avenue,  New  York  City. 

HANDWORK 

Model  Of  a  City. 

Near  East  Painting  Book. 

African  Painting  Book. 

Directions  for  Making  an  African  Village. 

South  American  Paper  Dolls. 


234         TRAINING   WORLD   CHRISTIANS 

LANTEEN    SLIDES 

The  use  of  lantern  slides  is  a  potent  means  of  missionary 
education.  Sets  of  slides  can  be  obtained  for  a  slight  rental 
fee  from  your  denominational  board. 

MISSIONARY   MUSIO 

For  Children 
Neidlinger  Song  Cards. 
Number  102:  Prayer. 
Number  105:  A  Song  of  Service. 
Number  106:  A  Whisper  Song. 
Number  108:  Round  the  World. 

(Jersey  Music  Company,  East  Orange,  New  Jersey.) 
Song  Sheets. 

The  World  Children  for  Jesus. 

(W.  H.  Dietz,  20  East  Randolph  Street,  Chicago.) 
Carols  (selections). 
Melodies   ( selections ) . 
Junior  Hymns  and  Carols  (selections). 

(Leyda  Publishing  Company,  508   South  Dearborn  Street, 
Chicago.) 
Songs  for  Little  People  (selections). 

Any  depository  of  The  Methodist  Book  Concern. 
Child  Religion  in  Song  and  Story  (selections). 
The  Book  of  Worship  of  the  Church  School,  Hartshorne  (se- 
lections). 
(Charles  Scribner's  Sons.) 
A  Hymnal  for  American  Youth  (selections),  Smith. 
This  book  is  splendid  for  intermediates  and  seniors  as  well 
as  juniors. 

Chinese  Mother-Goose  Melodies Headland-Christ 

Songs  of  the  Child  World  Number  1  and  Number  2 Gaynor 

Merry  Songs  for  Little  Ones Gottschalk 

For  the  Whole  School 

Any  denominational  church  or  Sunday-school  hymnal  (selec- 
tions). 
Missionary  Students'  Hymnal  (Edinburgh). 
Songs  of  Many  Nations, 


APPENDIX  235 

Books  fob  Reading  awd  Study 

Note:  Study   books    are    indicated    by   asterisk.     Reading 
books   may   be   used   for   study   purposes. 

BEGINNEBS    AND    PBIMABY    PUPILS 

Child  Life  in  Japan Ayrton 

Dutch  Twins Perkins 

Friends  of  Ours Colson 

Fit  and  Filippo Thomson 

Indian  Child  Life Deming 

Legends  of  the  Red  Children Chadwick 

Little  Cousin  series. 
This  series  consists  of  sixty-three  books,  each  telling  the 
story  of  a  child  of  different  nationality. 

Our  Little  Folks  of  Many  Lands Chance 

Primary  Mission  Stories Applegarth 

Seven  Little  Sisters Andrews 

Snowland    Folk Peary 

Twin  Travelers  in  South  America Underwood 

With  Tommy  Tompkins  in  Korea Underwood 

JUNIOBS 

Adrift  on  an  Ice  Pan Grenfell 

African   Adventurers MacKenzie 

After  a  Hundred  Years Robinson 

All  About  Japan Brain 

Americans   All Seaman 

Boys  and  Crirls  of  Many  Lands McFee 

Child  Life  in  Mission  Lands DifEendorfer 

Children's  Hero  Stories:  Chalmers  of  New  Guinea. . .  .Kelman 

The  Story  of  Bishop  Patteson Paget 

The  Story  of  David  Livingstone Golding 

The  Story  of  General  Gordon Lang 

The  Story  of  Stanley Golding 

Giovanni Ferris 

Home  and  World  series: 

How  We  Are  Clothed 

How  We  Are  Fed 

How  We  Are  Sheltered 

How  We  Travel 

The  Honorable  Crimson  Tree '. Ferris 

A  series  of  entertaining  stories  of  China, 


> Chamberlain 


236         TKAINING    WORLD   CHRISTIANS 

How  a  Little  Girl  Went  to  Africa Bicknell 

Junior  Missionary  Stories Applegarth 

The  Land  of  the  Golden  Man Ferris 

Lantern  Stories Fisher 

Stories  of  the  Orient. 
Little  Cousin  stories; 

(See  reading  list  for  beginners  and  primary  pupils.) 

Livingstone  Hero  Stories Susan  Mendenhall 

Planting  the  Outposts Sulzer 

Red,  Yellow,  and  Black Fahs 

Soo   Thah Bunker 

Stories  of  Brotherhood Hunting 

The  Story  of  David  Livingstone Golding 

Winners  of  the  World  During  Twenty  Centuries Gardner 

Fez  and  Turian  Tales Blake 

Stories  of  the  Near  East. 
Mr.  Friend-o'-Man Stocking 

Little  home-mission  stories. 

INTERMEDIATES    AND    SENIOBS 

The  Promised  Land Antin 

The  Klondike  Clan Young 

Alaska  Days  With  John  Muir Young 

Adventures  in  Alaska Young 

The  Story-Teller  of  the  Tribe Higley 

Up  From  Slavery  (the  story  of  a  Negro  boy) Washington 

Story  of  Hawaii Alexander 

The  Jungle  Folk  of  Africa ; Milligan 

Snapshots  From  Sunny  Africa Springer 

China  Inside  Out Miller 

A  Trip  to  Lotus  Land Bell 

All   About   Japan Brain 

Under  the  North  Lights Guernsey 

Indian  Folklore Higley 

Goose  Creek  Folks      Bush  and  Bush 

Sons  of  Italy Mangano 

Masoud   The  Bedouin Carhart 

A  story  of  the  near  Bast. 
*Serving  the  Neighborhood Felton 

A  home-mission  study  book. 


APPENDIX  237 

Argonauts  of  Faith Mathews 

The  story  of  the  Pilgrims, 
Frank  Higgins:  Trail  Blazer Whittles 

A  story  of  the  great  Northwest. 
SJiepard  of  Aintab Riggs 

A  story  of  the  Near  East. 
Ann   of  Ava Hubbard 

A  story  of  a  young  woman's  heroism. 

Black-Bearded  Barbarian Keith 

Brother  Van  Brummitt 

A  story  of  the  great  West. 

David  Ldvingstone Home 

Foreign  Magic. Cochran 

A  story  of  China. 

God's  Image  in  Ebony Darlow 

Indian  Boyhood Eastman 

Korean  Folk  Tales Gale 

Livingstone  the  Pathfinder Mathews 

The  Lure  of  Africa Patton 

The  White  Queen  of  Okoyong Livingstone 

Winning  the  Oregon  Country Faris 

YOUNG  PEOPLE  AND  ADULTS 

Note:  The  following  books  are  general  and  deal  with  po- 
litical and  social  phases  of  life  in  the  light  of  Christianity  and 
the  Christian's  responsibility.  They  are  best  for  study  and 
discussion  groups: 

God's  Missionary  Plan  for  the  World Bashford 

*The  Democratic  Movement  in  Asia Dennett 

American  Democracy  and  Asiatic  Citizenship Gulick 

The  Gospel  for  a  Working  World Ward 

The  Emergency  in  China Pott 

*The  Challenge  of  the  Present  Crisis Fosdick 

*America's  Stake  in  the  Far  East Fahs 

*Ghristian  Standards  in  Life Murray-Harris 

*A  Challenge  to  Life  Service Harris-Robbins 

*A  Better  Wor-ld Dennett 

*Making   Life   Count Foster 

*The  New  Map  of  the  World Luccock 

♦America  and  the  Orient Gulick 


238         TRAINING   WORLD   CHRISTIANS 

*The  Individual  and  the  Social  Gospel Mathews 

*Unity  of  the  Americas Speer 

Note:  These  books  deal  with  the  immigrant  problem  in 
all  its  aspects: 

The  House  on  Henry  Street Wald 

The  Immigrant  and  the  Community Abbott 

The  Immigrant :  An  Asset  and  A  Liability Haskin 

The  New  Immigration Roberts 

From  Alien  to  Citizen Steiner 

The  Broken  Wall Steiner 

Against  the  Current Steiner 

The  Immigrant  Tide:  Its  Ebb  and  Flow Steiner 

On  the  Trail  of  the  Immigrant Steiner 

They  Who  Knock  at  Our  Gates Antin 

The  Bohemians Chase 

The  Poles Fox 

How  the  Other  Half  Lives Riis 

*Our  Slavic  Fellow  Citizens Balch 

*The  Bible  Message  for  the  Stranger  Within  Our  Gates 

Harrison 

The  Children  of  the  Tenements Riis 

Immigrant   Forces Shriver 

^Christian  Americanization:  A  Task  for  the  Churches.  .Brooks 

Note:  These  are  books  dealing  with  home  missions,  the 
problems  of  city  and  country,  and  that  of  the  American 
Indian: 

The  Oregon  Missions Bashford 

Kiowa:  The  Story  of  a  Blanket  Indian  Mission Crawford 

Our    Southern   Highlanders Kephart 

The  Country  Town Anderson 

Country  Life  and  the  Country  School Carney 

The  Making  of  a  Country  Parish Millis 

The  Indian  and  His  Problem Leuff 

The  American  Indian  on  the  New  Trail Moffett 

The  Foundations  of  Mormonism La  Rue 

*The  Bitter  Cry  of  the  Children Spargo 

*Child  Problems Mangold 

*The  Future  of  the  American  Negro Washington 

*Within  Prison  Walls Osborne 

*The  Church  and  the  Community Diffendorfer 


APPENDIX  239 

*A  National  System  of  Education Athearn 

*Report  of  the  Steel  Strike  of  1919  (Interchurch  World  Move- 
ment; Commission  of  Inquiry). 

The  Frontier   Piatt 

*The  Church  and  Country  Life Vogt 

*The  Church  of  the  Open  Country Wilson 

*A  Study  of  a  Rural  Parish Felton 

Note:  The  following  books  concern  the  Negro  In  the  United 
States: 

The  Negro Du  Bois 

In  Black  and  White Hammond 

Souls  of  Black  Folk Du  Bois 

Darkwater Du  Bois 

Note:  These  are  stories   of  the  Negro  race  everywhere. 
They  are  chiefly  reading  books: 

Due  South:  or  Cuba,  Past  and  Present Ballon 

Down  in  Porto  Rico Powles 

Thinking  Black Crawford 

The  Heart  of  Central  Africa Springer 

An  American  Bride  in  Porto  Rico Blyth© 

The  Moffatts Hubbard 

Uganda's  White  Man  of  Work Fahs 

Note:  These  are  books  about  the  Orient: 

The  Philippines  and  the  Far  East Stuntz 

India,  Beloved  of  Heaven Badley 

India,  Malaysia,  and  the  Philippines Oldham 

The  Chinese  Revolution Brown 

Changing   Chinese Ross 

The  Uplift  of  China Smith 

*New  Life  Currents  in  China Gamewell 

The  Education  of  Women  in  Japan Burton 

The  Mastery  of  the  Far  East Brown 

India  Awakening Eddy 

Pandita  Ramabai  (story  of  India) Ramabai 

Sunrise  in  the  Sunrise  Kingdom .DeForest 

Working  Women  of  Japan Gulick 

Korea  in  Transition Gale 

Note:  These  are  stories  of  Latin-America: 
Modern  Mexico MacHugh 


240         TRAINING   WORLD   CHRISTIANS 

Mexico  of  the  Mexicans Spence 

Mexico  To-Day  and  To-Morrow Trowbridge 

Mexico  and  Her  People  of  To-Day Winter 

South  America:  Observations  and  Impressions Bryce 

The  Continent  of  Opportunity Clark 

South  of  Panama Ross 

Old  Spain  in  New  America McLean  and  Williams 

South  America:  Its  Missionary  ProMem Neely 

When  I  Was  a  Girl  in  Mexico Godoy 

Note:  These  are  general  missionary  books,  including  travel 
and  biography.  Some  of  them  contain  a  collection  of  short 
biographical  sketches,  which  make  them  easily  adaptable  for 
program  material: 

Some  By-Products  of  Missions Headland 

Travels  in  Alaska Muir 

Francis  Asbury:  The  Prophet  of  the  Long  Road Tipple 

The  Ministry  of  Service Van  Marter 

*The  Near  East:  The  Crossroads  of  the  World Hall 

Adventures  of  Faith  in  Foreign  Lands Pell 

*Ancient  Peoples  at  New  Tasks Price 

*Comrades  in  Service Burton 

Heroes  of  the  Faith Gates 

Ministers  of  Mercy Franklin 

The  Moslem  World Zwemer 

*  Servants  of  the  King Speer 

Under  Marching  Orders Hubbard 

*Foreign  Missionaries  in  Action Hartman 

Note:  The  following  books  deal  with  stewardship: 

A  Man  and  His  Money Calkins 

The  Little  Green  God Mason 

*Men  and  Things Atkinson 

*Efjiciency    Points Doughty 

Note:  The  following  books  are  invaluable  for  furnishing 
statistics  and  data  about  the  missionary  needs  of  the  world. 
There  is  no  other  work  so  complete  or  so  accurate: 

World  Survey Interchurch  World  Movement 

The  Maiden  Survey Interchurch  World  Movement 

Outward  Bound Published  by  Humphrey  Milford,  Amen 

Corner,  London,  E.  C.  4.    One  of  the  best  missionary  maga- 
zines now  published. 


Date  Due 

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